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YIEW OF CONGREGATIONALISM, 



PRINCIPLES AND DOCTRINES, 



TESTIMONY OP ECCLESIASTICAL HISTORY IN ITS FAVOR, 
ITS PRACTICE AND ITS ADVANTAGES, 



GEORGE PUNCHARD, 

\ i 

AUTHOR OF THE HISTORY OF CONGREGATIONALISM. 



OTttj) an EtitroTmctorg 2Essa£ t 

BY R. S. STORRS, D. D. 



Second Edition, Revised and Ei 



Enlarged. 



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ANDOVER: 

PUBLISHED BY ALLEN, MORRILL AND WARDWELL. 

NEW YORK : MARK H. NEWMAN. 

1844. 



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Entered according to act of Congress in the year 1843, by 

GEORGE PUNCHARD, 

in the Clerk's office of the District Court of Massachusetts, 



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JOHN PUNCHARD, Esq. 

SALEM, MASS. 

MY AGED AND REVERED TARENT, 

WHOSE INSTRUCTIONS AND EXAMPLE FIRST TAUGHT ME THE VALUE 

OF THE SYSTEM HERE ADVOCATED THESE PAGES ARE % 

RESPECTFULLY AND AFFECTIONATELY 

DEDICATED. 



PREFACE 



TO THE FIRST EDITION. 



The design of this work is, to answer the inquiry, 
What is Congregationalism — in Theory and in 
Practice 1 

It, accordingly, contains an exposition and discussion 
of the fundamental principles of the system ; a state- 
ment and defence of its more important doctrines re- 
specting church order and discipline; the testimony of 
ecclesiastical history, that such, for substance, was 
the polity of the primitive churches ; an enumeration and 
explanation of the ecclesiastical practices of Congrega- 
tionalists; and a development of some of the prominent 
advantages of this system over all others. 

No one can be more sensible of the difficulty of execu- 
ting such a plan, than the writer now is ; had he been 
equally so before he undertook the task, it might have 
saved his readers and himself the trouble of this preface. 

An apology for the work may, perhaps, be found in its 
history. About three years since, the writer was appoint- 
ed by the Clerical Association of which he is a member, 
to prepare a dissertation upon Congregationalism. This 
he was requested to publish. But, though the result of 
considerable reading and reflection, it was regarded by 



O PREFACE TO THE FIRST EDITION. 

him as too immature to be offered to the public. A re- 
newal of the request of the Association, at their next meet- 
ing, induced the author to re-write the essay, and to preach 
the substance of it to the people of his charge. The un- 
solicited opinion of intelligent parishioners, who were ig- 
norant of the doings of the Association, led to the belief, 
that the substance of the discourses might prove accept- 
able to the denomination generally. A revision was ac- 
cordingly begun. This revision led to a further examin- 
ation of authorities, a multiplication of topics, a more ex- 
tended range of discussion, and ultimately, to the decis- 
ion to submit this volume to the judgment of the public. 

The work has been written, not for the wise, nor for 
those, exactly, who are simple ; but, mainly, for that large 
class of persons who occupy the intermediate space be- 
tween the learned and the ignorant. 

The English reader will occasionally find a word or 
phrase in Latin or Greek ; but rarely unaccompanied by 
a translation ;. and never, it is believed, in such a position 
as to break the sense of the sentence. 

It is no part of the author's plan to make war on other 
denominations : yet, he has felt constrained to speak free- 
ly, though it is hoped kindly, of those from whom he dif- 
fers. 

That he has fallen into no errors, in a work so abound- 
ing in distinct and controverted topics, is, perhaps, more 
than can be reasonably expected : but, he has certainly 
used his utmost care to avoid mistakes. The opinions 
expressed in these pages, may, very possibly, be some- 
what modified by further investigation and reflection ; but 



PREFACE TO THE SECOND EDITION. 7 

as they now appear, they ate not the offspring of haste 5 
nor, it is confidently believed, of mere prejudice. 

The Appendix contains numerous articles of consider* 
able importance to the illustration of the general subject. 

Adopting the language of the learned and excellent 
Samuel Mather, in his " Apology for the Liberties of the 
Churches in New England," the author commends his 
labors to the favor of the churches and to the blessing of 
God : — " I am far from assuming anything of authority 
to myself in the following sheets. If I have collected the 
sense of others right, and well epitomized their thoughts, 
which are variously dispersed, and reduced them to a 
clear and natural order, I shall think it sufficient." 

Plymouth, JY. H. July, 1840. 



PREFACE TO THE SECOND EDITION. 

I^n publishing a second edition of this little work, the 
author would first, express his grateful acknowledgments, 
for the unexpected kindness and favor with which the 
first edition was received. 

As the best return that he can make for this, he has 
endeavored to render this edition of his book more deserv- 
ing of public confidence and regard. To this end, it has 
been thoroughly revised, and large portions of it entirely 
re-written ; the range of discussion has been considerably 
extended, and the number of distinct topics multiplied ; 
the usages of our churches have been more particularly 



PREFACE TO THE SECOND EDITION. 

detailed, a number of new forms ol letters missive, etc. 
have been inserted, and the most approved modes of trans- 
acting ecclesiastical business more distinctly described. 
The whole amount ol new matter which has been thus 
added, is equal to about one third of the entire volume. • 

It is hoped that the book will now be found a guide, < 
both safe and complete, however humble, to all that per- 
tains to the principles, doctrines, and practice of the Con- 
gregational denomination. 

To those who would examine more fully the testimony 
oi Ecclesiastical History, the author is happy to announce, 
a forth-coming work, by the Rev. Lyman Coleman, en- 
titled, ,; The Apostolical and Primitive Church. Popular 
in its Form of Government, and Simple in its Mode of 
Worship: with an Introduction, by Dr. Neander of 
Berlin." 

That the blessing ol the great Head of the Church 
may attend this, and every ellort to awaken and enlight- 
en the public nil j the nature and design of 
a Christian Church — is the heart's desire and prayer to 
God of the author. 

.Indorer, A or. 3, 1543, 



CONTENTS. 



Introductory Notice, by R. S. Storrs, D. D, . . II 

Preliminary Remarks on church polity, and the influ- 
ences adverse to the growth of Congregationalism in New 
England. .....*... 17 

PART I. 

Principles of Congregationalism. . . • . .29 

PART II. 

Doctrines of Congregationalism. . . . .69 

PART III. 

Testimony of Ecclesiastical History in favor of Congrega- 
tionalism. 121 

PART IV. 

Ecclesiastical Practice of Congregationalists. . . . 161 

PART V. 
Advantages of Congregationalism 201 

APPENDIX. 

Containing forms of Letters Missive, Letters of Dismission 
and Recommendation, etc. Notes, Confession of Faith, 
and Church Covenant 259 

INDEX I. 

To the Principal Topics discussed in the work. . . 317 



10 CONTENTS. 

INDEX II. 

Texts of Scripture quoted in the work, arranged under ap- 
propriate heads. 327 

INDEX 111. 
Authorities Cited 329 



INTRODUCTORY NOTICE, 



It is a matter of devout congratulation, that, among the 
friends of Congregationalism, the scriptural polity of the 
church is now becoming the subject of more serious and 
thorough investigation, than for many by-gone years* 
Unhappily, it has been too long regarded as a matter of 
insufficient importance to engage the earnest attention of 
the churches, if not also as positively interfering with the 
prosperity of religion ; nor is it too much to affirm, that 
an overweening confidence has been reposed in the com- 
mon sense, the sound judgment, and sterling piety of the 
Congregational churches, as ensuring to them, in perpe- 
tuity, a system of government, so strongly recommended 
by the purity of its principles, the clearness of its doctrines, 
the simplicity of its rules, and the consonance of its spir- 
it with the meek breathings of the gospel. But the 
day of slumber is passing away. Our invaluable reli- 
gious immunities are coming again to be rightly appre- 
ciated. The spirit of Puritanic times is reviving. The 
labors accomplished, and the sufferings endured by 
our fathers in defence of a scriptural organization and 
discipline of the churches, are remembered with increas- 
ing veneration and gratitude ; and the solemn question, 
' What will the Lord have us to do,' for the maintenance 
of the primitive "order of the gospel," is agitated with 



12 INTRODUCTORY NOTICE. 

an earnestness, and to an extent, that has called forth 
prompt and able responses from several of the watchmen 
on the walls of Zion. Upham and Pond, Bacon and 
Mitchell — not to mention others — have successfully 
devoted a portion of their strength to the enlightenment 
of the public mind, and the revival of the better days of 
New England Congregationalism, when the Mathers, and 
Cottons, and Wises, stood forth as its expounders and 
defenders. But there remaineth much land yet to be 
possessed. Ignorance, fanaticism, and superstition, are 
not yet driven from the field. Other leaders of the " sac- 
ramental host" are called for by the exigencies of the 
times. They can hardly be multiplied too much. The 
energies of the churches need to be aroused and judicious- 
ly directed, if the hopes of the fathers and the aims of 
their most enlightened sons are ever to be accomplished. 
The appearance of every new and skilful champion in 
this cause, will therefore be hailed with pleasure. The 
field before him is wide. To retain what has been al- 
ready gained, demands great firmness and prudence. To 
make further conquests, and secure them against future 
intrusion, requires high resolve and heroic courage. An- 
tagonistical principles are everywhere to be met and 
combatted ; and their defenders, relying on that love of 
variety and change, which is wrought so deeply into the 
constitution of man, press onward with bold hearts, and 
confident expectation of establishing themselves in pos- 
session of the same ground once covered exclusively with 
the trophies of Congregational and evangelical achieve- 
ment. Their efforts are commensurate with their hopes. 
Their pulpits abound with earnest discussions — their 



INTRODUCTORY NOTICE. 13 

presses teem with elaborate arguments — their measures 
are all conceived and carried out with an address that in- 
dicates a determination to put to flight the imperfectly 
organized, and unmarshalled hosts of Congregationalism. 
Nor are they to be blamed for their conscientious adher- 
ence to principles they believe to be scriptural, nor for any 
honorable efforts they make to extend those principles. 
Their consistency is worthy of honor — and more than 
that — of imitation. Would that the friends of Congre- 
gationalism might emulate their zeal, and furnish to the 
world equally bright examples of devotedness, in defence 
of their distinguishing views of church polity. But how 
rarely, in point of fact, is "the order, the discipline, and 
the worship of the church," discussed in a Congregation- 
al pulpit ! How long the term of years, in which no vol- 
ume came from the press, explaining and vindicating 
the principles, doctrines and usages of our churches! 
How few, jejune and powerless are the measures that 
have been adopted to secure the influence of those prin- 
ciples over any portion of the public mind ! There is a 
reason assigned for this ; but is it defensible ? If the 
weightier matters of the law may not be omitted, are we 
justified in neglecting to pay our tithes of the mint, anise, 
and cummin ? If the great doctrines and duties of vital 
godliness are of paramount importance, are the doctrines 
and duties involved in the scriptural regulation of the 
churches of no importance at all 1 Let everything have 
its appropriate place in the church of the living Gt>d ! 
True — it will not be inquired in the day of judgment — 
1 belonged you to this denomination or that — were you 
an Episcopalian, a Presbyterian, or a Congregationalist?' 



14 INTRODUCTORY NOTICE. 

but will not the amount of individual spirituality, and use- 
fulness, be inquired after? and is there no intimate con- 
nection between the improvement of the heart, and the 
observance of the most scriptural form of church govern- 
ment and discipline? It is the firm conviction of my 
own mind, that the symmetry and perfection of the Chris- 
tian's character depend in no slight degree, on his ac- 
quaintance with the teachings of the Holy Spirit on " the 
order of God's house," and his obedience thereto. And 
it is under this conviction, that I cheerfully venture a 
compliance with the suggestion of the beloved and respect- 
ed author of the following pages, to associate my own 
name with his, by this brief introductory notice, in an ear- 
nest enforcement of the claims of this subject, on the re- 
newed and prayerful attention of the whole body of Con- 
gregational ministers and churches. The volume has 
evidently been prepared with great care and labor. It 
embodies in a succinct form, and in regular order, the 
distinguishing features of Congregationalism, as it has 
hitherto been received by the great body of our denomi- 
nation, whether in our own or other lands ; and discrimi- 
nates fairly between this and other systems of ecclesias- 
tical government, that claim, like it, the Holy Scriptures 
as their basis. It is a work well adapted to the existing 
wants of the Congregational community, and conducted 
throughout in a spirit of candor and faithfulness that all 
must admire, whether or not they approve of the conclu- 
sions at which it arrives. Its highly popular form of dis- 
cussion, its simple yet elegant style, together with its stud- 
ied brevity and fulness, recommend it strongly to the wi- 
dest circulation. 



INTRODUCTORY NOTICE. 15 

Finally, if Congregationalism finds much to commend 
it, in its consonance with the genius of Christianity, and 
with the meek spirit of Christ and his apostles', and with 
the design of Revelation to place all men on an equality 
of rights and privileges before God, and lead them to look 
beyond all forms, and penetrate the mysteries of godliness 
— it finds not a little additional commendation to us, in 
the fact that it stood approved to the judgment of the Fa- 
thers of New England, men of whom the old world was 
not worthy, and of whom the new world thinks not high- 
ly enough — men of learning, zeal, and self-sacrificing de- 
votion — men who boldly threw off from them the mana- 
cles of religious despotism, and every shred of the false 
faith protected by it, pushing to the utmost their research- 
es into the oracles of God, and receiving his testimony 
without equivocation or demur, even at the Cost of expa- 
triation and the loss of all the pleasures of kindred and 
home. We honor their memory, we hold fast to the in- 
heritance they bequeathed us, and sell not our birthright 
for the " mess of pottage." 

RICHARD S. STORRS. 

Braintree, July 20, 1840. 



CONGREGATIONALISM. 



PRELIMINARY REMARKS. 

God has always had in this apostate world " a seed" 
to serve him. This seed has been variously called : — 
" the Sons of God"— " the People of God"— " the Church 
of God"— " the Church, or the body of Christ." In or- 
der to serve God more efficiently, his people have always 
had some visible organization, and have been subjected 
to some rules of order, discipline, and worship, varying 
with the different circumstances and necessities of the 
Church and the world. To these rules we give the gene- 
ral name of Church Polity. 

The polity of the Patriarchal churches partook of the 
simplicity of that age, and was adapted to the migratory 
habits of those pious nomades. The family of each be- 
lieving patriarch was a sort of congregational church. 
The head of the family was its prophet and priest ; he 
announced the revealed purposes of heaven, he gave re- 
ligious instruction, exercised godly discipline — com- 
manding his children and his household to keep the way 
of the Lord, and to do justice and judgment— and he 
officiated at the family altar, presenting sacrifices and 
offering prayers unto the Most High God. — Compare 
Gen. 4: 3— 5. 8:20—22. 12: 7,8. 13: 3—5. 14: 14, 18 
—26. 15: 17: 18: 19. 20: 7. 26: 24. 25. 27: 26—40. 
35: 1—15. 49: 1—28. Job. 1: 1—5. Such appears to 
have been the Patriarchal polity : and, but for the grow- 
ing wickedness of man, it might, for aught that we can 
2 



IS CONGREGATIONALISM. 

see, have continued, for substance, to the present day. 
—See Rom. 16: 5. Col. 4: 15. Philemon 2. 

In the days of Enos there may have been some modifi- 
cation of this family-church order. We are told that 
" then began men to call upon the name of the Lord," — 
Gen. 4: 2(3; or, as the margin reads, " then began men 
to be called by the name of the Lord:'' At this period of 
the world, family religion may have so far degenerated, 
as to have made it necessary for the pious members of 
different households to separate themselves from their 
irreligious kindred, and to meet together, in order to 
worship God. But, notwithstanding this attempt to re- 
vive religion, iniquity continued to abound, until the 
M holy seed" was found only in the family of Noah — per- 
haps in Noah alone. After the Flood, the church of God 
was reduced to the family order again; and the world 
began anew. But human nature remained unaltered : 
and, for the greater security of the " godly seed," God 
chose the family of Abram ; called them from their na- 
tive land and their idolatrous kindred ; made a covenant 
with them; and instituted the rite of circumcision. This 
family-church was thus strongly guarded against the cor- 
rupting influences of the age, and its continuance, as a 
pure church of God, rendered more secure. The house- 
hold of Abraham, of Isaac, and of Jacob all appear in 
sacred history as religious communities — churches — as- 
sembling together and worshipping God under the direc- 
tion of their respective heads, and in conformity with the 
established rites and order of the Abrahamic church. 

It had long been the revealed purpose of God, to set 
apart from all the nations of the earth, the descendants 
of Abraham, Isaac, and Jacob, as the depositaries of his 
truth — his visible Church in the world. When the time 
for the accomplishment of this purpose had arrived, and 
Jehovah was about to remove his chosen people to the 
promised land, there to be settled compactly as an agri- 
cultural people, he saw fit to re-organize his Church, and 
to adapt it to its new position. To prevent his people 



PRELIMINARY REMARKS. 19 

from amalgamating with the surrounding nations, and to 
accomplish his purposes of truth and mercy in and 
through them, he gave the Israelites " ordinances of di- 
vine service" as remarkable for their number and mi- 
nuteness, as the previous ordinances had been for their 
extreme simplicity. — See Exodus, ch.. xxv — xxx. Lev. 
ch. i — vii. xxi— xxvii. 1 Chron. xxii.- — 2 Chron. vii. 

These ordinances had their designed effect, in making 
the Israelites a separate and peculiar people. But, as 
the nation degenerated in their religious character, these 
outward rites and ceremonies were perverted from their 
intended use, and came, at length, to be regarded as 
constituting the very substance of true religion, instead 
of being " a shadow of good things to come, and not the 
very image of the things. 5 ' Thus it was when Christ 
appeared in the world : the professed people of God had 
well nigh lost all the power of religion in their devotion 
to its forms. There seems to have been, however, a pre- 
vailing belief, that the Messiah might introduce some 
changes into the existing institutions and ordinances of 
religion. — John 5: 5 — 25. 

Accordingly, upon the introduction of Christianity, 
men were taught that the old dispensation was but a type 
and shadow of the new ; that its significant rites and 
ceremonies were intended to point the mind towards a 
dispensation in which the shadow should be exchanged 
for the substance, the type for the anti-type. 

It was announced by the Divine author of Christiani- 
ty, that the hour was coming, yea and then was, when, 
neither in the mountain of Samaria, nor in Jerusalem 
alone, should men worship the Father acceptably : or, in 
other words, that the true worshippers of God were no 
longer to be confined to any of the existing forms and 
rites of religious service: the grand desideratum of ac- 
ceptable worship being spirituality and truth. In ac- 
cordance with this doctrine, the private house, the open 
field, the lake shore, were all made places of public wor- 
ship by Christ and his apostles, with religious forms re- 
markable chiefly for their entire simplicity. 



20 CONGREGATIONALISM. 

The order and discipline of the first Christian church 
were extremely simple. The same is true of all those 
churches which were erected by the apostles and their 
fellow laborers. They were all copies of the divine ori- 
ginal at Jerusalem. But, when the fervency of their first 
Jove had subsided, and outward peace and prosperity had 
softened and ungirt the spirits of Christians, then world- 
liness and ambition rapidly undermined the apostolic 
polity of the churches ; and ere long, built upon the 
ruins thereof a splendid hierarchy, of materials partly 
Jewish and partly Pagan. Doctrinal errors and unchris- 
tian practices followed in the train, and paved the way 
for " the Man of Sin." 

The establishment of the tyrannous polity of Rome 
was succeeded by a dreary night of a thousand years. 

At the dawn of the Lutheran Reformation, the consti- 
tution of the Church attracted much less attention than 
the gross religious errors and the infamous superstitions 
of Romanism. And so engrossed were the Reformers 
in purifying the Church of these evils, that they over- 
looked for a time, the sources through which many of 
them had entered the Church. If the connection be- 
tween a pure and simple church order and a sound re- 
ligious faith and practice occurred to them, they acted 
upon the common principle of reforming the greatest 
abuses first ; leaving the lesser ones for after considera- 
tion. An apology for their course was found in the ig- 
norance and prejudices of the common people, and the 
fear of fanatical excesses.* 

There was, perhaps, another more serious impediment 
to a thorough reform : I refer to the connection of the 

* See Luther's Tract on the regulation of the external mat- 
ters of the churches. — Milner, Century 16th, ch. 8. 

The regulations respecting the constitution, government, form 
and mode of public worship in the Lutheran Church were not 
drawn up until 1527.— M os he im, Vol. 111. p. 39, 40. 

The Reformation may be said to have commenced as early as 
1517. The German Liturgy was not, however, completed until 
1543. — Mackenzie's Life of Calvin, p. 77, 



PRELIMINARY REMARKS* 21" 

Church with the State. The Reformers were more or 
less dependent on the princes and nobJes of this world; 
and these are generally the last men to desire simplicity in 
the order and worship of the Church. Whether, indeed, j 
those princes who favored the Reformation would have 
countenanced a reform in doctrine and morals, even, 
had this been connected with a thorough reforma- 
tion in church polity, is very doubtful. Wickliffe, the 
pioneer of the Reformation, seems to have lost the sup- 
port of his prince and of the nobility when he started 
sentiments which countenanced such a reformation. 
And whether Luther, would have succeeded in his labors 
without the protection of Frederic, the Elector of Saxo- 
ny; whether the Reformation in EngJand could have 
been carried so far, without the concurrence of Henry 
VIII, and Edward VI ; whether what was done could 
have been accomplished except by the co-operation of 
these princes, without an entire overturn of their re- 
spective governments, is very improbable. However 
this may be, one thing seems evident, that, while these 
princes supported the Reformers in their partial labors, 
they held them back from a thorough and radical reform 
of the Church — from reinstating it in its primitive sim- 
plicity and independency of the State. 

In republican Switzerland, however, the Reformation 
was more of a popular movement: the people were con- 
sulted, and they acted ; and their ecclesiastical rights were 
more fully restored, and the reformation of the Church 
was more thorough than in Germany or in England.* 

It was not generally until men began to experience 
theextreme difficulty of preserving purity of doctrine and 

* D'Aubigne, in his elegant History of the Reformation, says : 
u Luther had restored the Bible to the Christian community — 
Zwingle went further — he restored their rights. This is a char- 
acteristic feature of the Reformation in Switzerland. The main- 
tenance of sound doctrine was intrusted, under God, to the peo- 
jpte ; and recent events have shown that the people can discharge 
that trust better than the priests or the pontiffs." — Vol. III. p. 251 



22 CONGREGATIONALISM. 

practice under worldly and unscriptural establishments^ 
that their thoughts were turned earnestly towards a re- 
formation in the general polity of the Church. The phi- 
losophy of the connection between church order and 
church purity seems not to have attracted much atten- 
tion prior to the latter part of the sixteenth century. Yet 
this is remarkable, since all previous history had shown, 
that a simple form of. ecclesiastical government and pu- 
rity of religious faith and practice had ever been inti- 
mately associated. 

The English Puritans, if not the discoverers of this 
connection, were the men who acted most fully upon the 
discovery. 

The religious ancestors of the Congregationalists of 
New England, of all men who ever lived, had, perhaps, 
most occasion to study church polity in all its connec- 
tions and bearings. Thrown out of the Church which 
they regarded as the mother of them all; driven to a 
land of strangers ; left to begin the world anew, and to 
decide what form of ecclesiastical government they 
would adopt; being men of piety, and learning, and ex- 
perience; familiar with the Scriptures, and well read in 
the history of the world ; conversant with the treasures 
of antiquity — with the writings of the Fathers and with 
classic authors ; having had great experience of the 
workings of an ecclesiastical establishment in their na- 
tive land, and having, while in Holland, opportunities to 
examine the polity of the Reformed Churches on the 
Continent; and feeling the deep responsibility of laying 
aright the religious foundations of anew world :— under 
such circumstances it was natural, it was unavoidable, 
that the constitution, discipline, and worship of the 
Church should arrest and fix, and for a time all but ab- 
sorb their attention. If men in their circumstances could 
not — did not, study to advantage this great subject, then 
may we well despair of ever having it thoroughly and 
impartially investigated. Our fathers did study the sci- 
ence of church polity as perhaps no other men ever did : 



PRELIMINARY REMARKS. 23 

and the fruits of their study New England — yea, the 
world itself — has long been gathering. 

For many years after the settlement of New England, 
the subject of church order and government received 
much attention : some have thought too much. But he 
who has well weighed the bearings of this question upon 
the interests of pure religion, will be of a different opin- 
ion. 

Decline of Congregationalism — Causes. 

However it may have been in the days of our fathers, 
certain it is, that for many years past, this subject has 
excited comparatively little interest among the Congre- 
gational descendants of the Puritans. Various causes 
have contributed to this state of things. Among the 
more prominent, perhaps, may be named. 

The anxiety of Congregationalists to unite different 
denominations in benevolent religious societies. 

To accomplish this, there has been a readiness on their 
part to keep out of sight, and even to sacrifice their de- 
nominational peculiarities. However benevolent the de- 
sign of these Unions, the result of them has been inju- 
rious to Congregationalism. Other denominations, while 
acting, to a limited extent, with us in these Associations, 
have kept up their separate and denominational organi- 
zations. But we have had nothing of this sort by which to 
propagate our peculiar views. And though Congrega- 
tionalists have furnished a large proportion of the funds 
of these Unions, yet, as a denomination, they have de- 
rived probably the least benefit from them. They have 
even, in some instances, with an unauthorized generosity, 
yielded the entire advantage to other denominations. 

" What then," it may be asked, " shall we give up all 
united attempts to save souls, through fear of injuring 
Congregationalism V 9 If the question were — Shall we 
save souls or promote the interests of Congregational- 
ism ? it would be easy to answer. This, however, is not 



24 CONGREGATIONALISiM. 

the question. It is — Shall we, in connection with our 
efforts to save souls, endeavor to promote the interests of 
our most scriptural and excellent system of church gov- 
ernment; or shall we utterly disregard this ? 

Our denomination have contributed largely of money 
and of mind to erect and sustain churches at the West; 
yet scarce one in fifty of these is upon the Congre- 
gational Platform.* Scores of young men, professedly 
Congregationalists, have gone out from our Theological 
Seminaries, educated by the aid of Congregational funds, 
and thrown themselves into the bosom of the Presbyte- 
rian Church. And why have they done this ? — "To do 
good!" But, could they not have done good and yet 
have retained their Puritan principles 1 Have these prin- 
ciples made New England an intellectual and moral gar- 
den ! and yet shall we be told, that " they will not an- 
swer for the South and West ?" Had New England 
men and money carried New England principles of 
church government wherever they went, and boldly and 
faithfully sustained them, other sections of our country 
would now, it is verily believed, more nearly resemble 
the land of the Pilgrims. 

Another cause of this state of things may be, the ope- 
ration of the principle on which some or all of our Theo- 
logical Seminaries in New England have been conducted. 
Though endowed and sustained by Congregationalists, 
these seminaries have been equally accessible to Protes- 
tants of all denominations. To this, as a general princi- 
ple, there certainly can be no objection, if evidence of 
piety be made an essential requisite for admission. But 
if, in connection with this admission of different denomi- 
nations, there must be any hesitation on the part of the 

* " It is computed that 400 churches, or more, have been gath- 
ered in the West, for the Presbyterian Church, by the benevo- 
lence of Connecticut alone. And I have seen it stated by high 
Presbyterian authority, that not less than 1500 of their churches 
are essentially Congregational in their origin and habits " — 
Mitchell's Guide to the Principles and Practice of the JVcw Eng- 
land Churches, p. 7J ; note. 



PRELIMINARY REMARKS, 25 

teachers to advocate openly, thoroughly, and earnestly, 
Congregational principles of church government, the in- 
fluence of this course cannot but be very injurious to the 
interests of our own denomination. 

If the young men of other denominations please to 
avail themselves of the advantages of our institutions, 
they should be welcomed, and kindly treated ; but 
should expect to hear all the doctrines of the Puritan 
Congregational ists of New England faithfully and ear- 
nestly defended. But if the Professors of any of our 
Theological Seminaries are even apparently indifferent 
to our church polity, we need not be surprised to find 
their pupils really so. 

Another cause of the apathy upon this subject, which 
has pervaded the churches, may be found in the impres- 
sion, that no efforts are required to protect and promote 
our excellent system of church government. 

It has perhaps been thought, that intelligent New Eng- 
land men must, of course, prefer to every other the sys- 
tem to which they have been accustomed from their 
childhood; especially, as this has so many incontroverti- 
ble arguments to support it, and is so perfectly in ac- 
cordance with the spirit of our free institutions. 

That, however, must be a good cause indeed, which 
will take care of itself; a better cause than this world 
has yet known. The truth is, while Congregationalists 
have been sleeping in their fancied security, other de- 
nominations have not been idle. Other systems of 
church order have been advocated and urged, with a 
zeal and confidence, which, contrasted with our own 
apathy, have been as arguments for them and against 
us. 

Another cause of the state of things of which we com- 
plain, is found in the neglect of our pastors to preach up- 
on this subject, and in the dearth of modern books upon 
Congregationalism. 

The fathers of New England felt the importance of 
keeping the community awake to this subject. They 



26 CONGREGATIONALISM. 

therefore frequently proclaimed from the pulpit, and pub- 
lished from the press, the principles of Congregationalism. 
They demonstrated the consistency of these with the 
light of nature, the teachings of God's Word, and the 
testimony of Ecclesiastical History. But how rarely 
have such discussions been heard of late — unless it be 
very lately— -from the sacred desk, or read from the press. 

Within a few years, it is true, several valuable works 
relating to this subject, have been published ; among 
which may be named : Dr. Hawes' " Tribute to the Pil- 
grims,"_Dr. Bacon's " Church Manual,"— Prof. Pond's 
work, " The Church,"— Mr. Mitchell's " Guide,"— and 
above all, Prof. Upham's "Ratio Disciplinae." These 
have found many readers; and have, doubtless, done 
much to awaken an interest in our excellent system of 
church government. Yet only one of these — Prof. Up- 
ham's — professes to give more than a summary account 
of our church polity : and even this, though a work of 
great value, is chiefly devoted to our usages, rather than 
our principles. The things of which I speak, while they 
illustrate the apathy of Congregationalists, suggest also 
one of the causes of the declension of Congregationalism. 

Once more — a prevalent impression, that Congrega- 
tionalists have no well-defined and settled principles of 
church polity, has operated injuriously upon our denomi- 
national interests. 

From whalever source this impression may have come, 
I must regard it as alike erroneous and injurious. 

We have not, it is true — and I rejoice in the truth — 
any authoritative church canons, of human origin, to 
which pastors and churches must bow, under pains and 
penalties: but we have general principles of church or- 
der and discipline, as well defined, and as effective in the 
government of our churches, as their highest interests re- 
quire. 

If through ignorance or disregard of these principles, 
any of our churches have failed to be well governed, the 



PRELIMINARY REMARKS. 27 

fault is in the churches, and not in the system which 
they have professedly embraced. 

If it be asked, Where are these principles to be found, 
and who has defined and explained them? The answer 
is — They are found in the New Testament : and their 
expounders are all the standard writers of the denomina- 
, tion ; such as Johnson and Ainsworth, Robinson and 
Jacob, Thomas Hooker and John Cotton, John Owen, 
the Mathers, the authors of the Cambridge Platform, etc. 
I might go even further back than to Johnson — to Pen- 
ry, and Greenwood, and Barrowe, all of whom suffered 
martyrdom for these very principles of church order now 
called Congregational — in answer to the question: Who 
has expounded our principles ? 

After a somewhat careful examination of the writings 
of all these worthy men — our ecclesiastical ancestors 
— I feel justified in saying, that, although they differ 
among themselves, and from modern Congregationalists 
on some minor points, yet, in the essentials of our polity, 
there is a most remarkable agreement among them all, 
with what is now deemed sound Congregationalism. 

If the above suggestions respecting the causes of the 
declension complained of, be in accordance with truth, 
they furnish an obvious answer to the question : How 
shall the evil be remedied ? 

This little volume has been prepared with the hope 
of contributing something towards awakening an interest 
in Congregationalism, and of affording instruction rela- 
tive to the principles and usages of this most apostolic 
system of church polity. 



. 



PART L 



PRINCIPLES OF CONGREGATIONALISM. 

In pursuance of the plan which has been adopted, our 
attention is to be directed, first, to the principles of 
Congregationalism. 

By the principles of Congregationalism, I mean the 
most essential, fundamental truths of the system. What, 
then, are the principles of this system 1 Or, in other 
words : 

What is Congregationalism 1 

Congregationalism is that system of church govern* 
ment, in which the Scriptures are recognized as the only 
infallible guide respecting church order and discipline ; 
— and which maintains, that, according to the Scriptures, 
a church is a company, or congregation, of professed 
Christians, who, having voluntarily covenanted and as- 
sociated together to worship God arid to celebrate relig- 
ious ordinances, are authorized to elect necessary officers, 
to discipline offending members, and to act i authorita- 
tively and conclusively , upon all appropriate business, 
independently of the control of any person or persons 
whatsoever, 

This definition is believed to embrace the fundamen- 
tal, distinctive principles of Congregationalism. Some 
of these it holds in common with other systems of church 
government; others, are peculiar to itself; but all are 
essential to sound Congregationalism. And who will 
deny, that a system based on principles like these, has, 



30 CONGREGATIONALISM. 

independently of any direct proof, much to commend it 
to our confidence: — its Protestantism, in taking the Bi- 
ble for its only infallible guide ; — its recognition of the in- 
alienable rights of man, in giving to the church the pow- 
er to choose its own officers, and to administer its own 
affairs; — its provision for securing the purity of the 
church, by giving the power of discipline to those most 
interested in the maintenance of that purity; — its care 
for the rights and privileges of every church, however 
small, manifested by its recognition of the independency 
of each :* — These, and such like considerations, might 
be urged as a priori arguments for the Congregational 
system. But I shall waive, for the present, all particular 
consideration of these topics, and proceed, at once, to 
discuss the principles which have been brought to view 
in the definition of Congregationalism. 

In this discussion the Scriptures will be appealed to 
as the infallible standard of truth. What, then, say the 
Scriptures 1 Are the principles of this system of church 
order and government recognized and authorized by the 
Word of God? 

I. It is a principle of Congregationalism, that the 
Scriptures are the only infallible guide in matters of 
church order and disciplined 

* The terms " independency" and -'independent" as applied 
to Congregational churches, are never used in these pages as 
synonymous with unaccountability and unaccountable* but to de- 
note completeness of church powers and privileges. 

t To show on what authority these assertions are made, a 
number of references will be given under each head, to approved 
Congregational authors. These references will show whether 
or not our denomination have any fixed principles. 

This first principle maybe found in the Creed of John Robin- 
son and the Leyden Church. — See Prince's New Eng. Chronol- 
ogy, Fart 11. Sec. 1. p. 17G. Ed. of 1;?26 ; or History of Con- 
gregationalism, p. 361. — In Thomas Hooker's Survey of Chh. 
Discipline, ce. 1. Definition, and pp. 5, 6. — Cotton Matter's 
Ratio Disciplinae, Intr. p. 9. — Samuel Mather's Apology for 
N. E. Chhs. p. 2, and App. Part IV. Nos. 1, 2.— Cambridge 
Platform, ch. 1. § 3. 



PRINCIPLES* 31 

By this is meant, that the injunctions of Christ and 
his apostles, and the authorized practice of the apostolic 
churches as exhibited in the New Testament, are a suf- 
ficient guide, in all ages,, to the order and discipline of 
the churches of Christ. Or, in other words, that the 
churches founded by the apostles are the models, after 
which, "for substance" all Christian churches should 
be formed. 

If the Scriptures furnish not an infallible directory to 
what is essential to the constitution of a Christian church, 
we certainly have no such directory ; and if we have not, 
how are we to know that any such thing as a church of 
Christ now exists ? The very idea of a Christian church, 
necessarily presupposes a knowledge of what constitutes 
such a church : but, if the Scriptures do not furnish this 
knowledge, then they do not furnish us with the means 
of forming any distinct notion of what is meant by a 
Christian church. And if they fail in this particular, on 
what authority are any existing organizations called 
churches of Christ? And by what authority can any 
person be required to unite with one of these organiza- 
tions %* 

* Dr. George Campbell, though unwilling to admit that any 
particular form of church government is binding upon all Chris- 
tians, yet allows: * * *J That a certain external model of gov- 
ernment must have been originally adopted [that is. by Christ 
and his apostles, as 1 understand him] for the more effectual pre- 
servation of the evangelical institution [the church] in its na- 
tive purity, and for the careful transmission of it to after ages." 
— Lectures on Ecc. Hist., Lect. iv. p. 47. Phil. ed. 1807. 

As I shall have occasion frequently to refer to the works of 
this learned and impartial writer, it may be well to state, for the 
information of any who may be unacquainted with his writings, 
that Dr. Campbell was a distinguished scholar, Principal of Ma- 
rischal College, Aberdeen, Scotland. He is the author of a 
standard work on the Four Gospels, and of a celebrated answer 
to Hume's work on Miracles. Dr. C. was a Presbyterian by 
profession ; yet, he seems not to have regarded any particular 
church organization as essential, — " it affects not the essence of 
religion in the least," he says. He supposed that one form of 
church government might be more convenient in one country, 



32 CONGREGATIONALISM. 

Again, it will be conceded, that it is an important part 
of -every Christian minister's duty to make disciples of 
those to whom he preaches (Matt. 28: 19), to gather 
these disciples into Christian churches, and to adminis- 
ter to them the ordinances of baptism and the Lord's 
supper. Religion cannot long exist in the world, much 
less flourish, if these things are neglected. But, how can 
the ambassador of Christ discharge these important du- 
ties, if the Scriptures furnish no infallible directions for 
the organization of churches ? And, if he is left in igno- 
rance of the Divine will respecting these matters, how 
can it be true, as the Apostle asserts : " All Scripture is 
given by inspiration of God * * * * that the man of God 
may be perfect [uqtioq, prepared for every emergency] 
thoroughly furnished unto all good icorks" — or. every 
good purpose that his ministry is intended to answer ? 
'2 Tim. 3: 16, 17. Indeed, if " the house of God, which 
is the church of the living God, the pillar and ground of 
the truth" (1 Tim. 3: 15), should fail to be ratably or- 
ganized and governed, would not one great end of the 
ministry of reconciliation itself fail ? 

Another view of this subject may be taken : It will be 
admitted, that the apostles did organize, in different parts 
of the Roman Empire, what they called churches; and, 
that these were all formed upon the same general princi- 
ples. Now, whatever these principles were, they may be 
fairly considered as descriptive of the term " church," 
as used by Christ and the apostles. If, then, we would 
understand what Christ and his apostles meant by a 
church, we must examine the peculiarities of those bodies 
which they called churches. And where shall we look 

and another form in another country. — Lect. iv. p. 50. With 
these views, he proposes in his Lectures on Ecclesiastical His- 
tory, <; to speak out boldly what appears to him most probably to 
have been the case, without considering what sect or party it 
may either offend or gratify. " — lb. 

The testimony of such a man certainly deserves great respect 
The references in the following pages will show how his testi- 
mony corroborates the views of Congregationalists. 



PRINCIPLES. 33 

for these but in the New Testament of our Lord and Sa- 
viour Jesus Christ 1 

And furthermore, since the duty of men to become 
church members is now as imperative as when the apos- 
tles preached ; and since God has given no other revela- 
tion of his will respecting the order of his churches than 
that which the New Testament furnishes, — it follows, 
that men should now become members of the same kind 
of churches- — that is, churches built upon the same gen- 
eral principles — as those which the New Testament 
recognises as Christian churches. 

If then we can learn from the Scriptures what was the 
general polity of the apostolic churches, we can ascertain 
what should be the polity of all churches in all ages of 
the world. 

Objections Considered. 

Will it be said, in order to avoid the force of the 
above suggestions — that the circumstances of the apos- 
tolic churches were so unlike our own as to require an 
entirely different organization ? But in what respects 
were their circumstances peculiar? "They were in 
their infancy." So is every church when first formed. 
" But, Christianity itself was then in its infancy." So 
it is in every heathen land when the first missionary 
church is organized. Shall we, therefore, institute 
churches at our missionary stations, first, upon the prim- 
itive plan ; and afterwards pull them down, and put up 
those which some men consider an improvement on the 
Divine model 1 

If the churches and Christianity itself were in their 
infancy when the apostolic models were erected, then, 
surely, if ever, the churches should have been "under 
governors and tutors;" and should have enjoyed theleast 
freedom of choice and liberty of action. But instead 
of this, those who object to the apostolic churches as 
models for us are for restricting the liberties of the 
3 



34 CONGREGATIONALISM. 

churches, and giving them less freedom rather thatl 
more, and their governors more authority rather than 
less, as the churches and Christianity itself advance to- 
wards maturity. A strange procedure this. It is as 
though it should be said : " When you are a child, you 
may and ought to have your own way; but as you ap- 
proach manhood, your liberty of choice and your free- 
dom of action must be restricted." 

But we are told: " In the days of the apostles, Chris- 
tians were hated and persecuted, and the outward form 
of the churches was adapted to this state of things ; now, 
however, something more attractive, and better fitted to 
arrest the attention of men, — something more congenial 
with the improved state of society, and the more prospe- 
rous condition of the churches is required, to meet the 
taste and supply the wants of Christian communities." 

In reply, we admit, that the apostolic churches were 
adapted in their organization to the exigencies of their 
condition ; but we regard it as a great mistake to sup- 
pose, that their condition was so essentially unlike our 
own as to require of us any material modification of their 
church polity. 

It appears to us, that the difficulties which environed 
them were substantially those which surround us. The 
world, the flesh, and the devil were then leagued against 
Christ and his churches : the unholy league remains un- 
broken, The world yet hates all those who are not of 
the world; the carnal mind is still enmity against God ; 
the flesh still lusts against the spirit; our adversary, the 
Devil, still walketh about as a roaring lion seeking whom 
he may devour ; " the Dragon" yet persecutes " the wo- 
man." 

It is indeed true, that the outward manifestation of 
this enmity against Christ and his churches, is not now 
every where the same that it was eighteen hundred years 
ago; but the source of this enmity and its spirit are still 
precisely the same ; and the words of the Apostle are as 
true now as when first uttered : " All that will live god- 
ly in Christ Jesus shall suffer persecution." 



PRINCIPLES. 35 

The apostolic churches were, indeed, very simple and 
unostentatious in their constitution, discipline, and wor- 
ship ; and in this they were perfectly accordant with the 
spirit of Christianity. And furthermore, all history tells 
us, that a departure from this simple order and worship, 
has been attended with a parallel departure from the 
simplicity and godly sincerity of the apostolic faith and 
practice. 

Men of fastidious taste may cry out against " the lite- 
ral, naked, bald character of the public religious ser- 
vices" of those churches who attempt to follow apostolic 
example; but they would do well to consider what have 
been the results of all attempted improvements on this 
example. The history of the Church during the third 
and fourth centuries, the history of the Papacy, the history 
of the Church of England, are all instructive on this 
point, — the danger of accommodating Christian institu- 
tions to the taste of worldly men. 

The truth is, that if we give up the principle, that the 
apostolic churches are the models after which all churches 
should be formed and regulated, we are at sea, with noth- 
ing better than an ignis-fatuus for our guide. 

But let us not be misunderstood. We do not advocate 
an exact and entire conformity to all the peculiarites of 
the apostolic churches ; for we know this to be impossi- 
ble. We plead only for conformity in essentials, and 
so far as our circumstances are similar. And it is cer- 
tainly possible to imitate the apostolic models thus far, 
without following them in all the minutiae of their ar- 
rangements. Thus we interpret the instructions of 
Christ and his apostles, and the authorized example of 
primitive Christians, in respect to other matters ; why 
should it not be applied in the case under consideration 1 

This, then, is the sum of our belief: We suppose that 
whatever was essential to a church of Christ in the days 
of the apostles, is equally essential in these latter days; 
— that Christ designed that the principles of church or- 
der and discipline should remain essentially the same in 



6b CONGREGATIONALISM. 

all ages of the world; — that his disciples have no liberty 
to adopt other principles ; — and, that these principles 
may be learned from the Scriptures; though not always 
from express injunctions and instructions, since the au- 
thorized example of the apostolic churches is equally au- 
thoritative with express commands; and a fair and legit- 
imate inference, from admitted premises, is of nearly 
equal weight. 

In adopting and acting upon these views, Congrega- 
tionalists regard themselves as thorough Protestants. 
The Bible is our infallible guide, — in matters of church 
order and discipline, as well as of faith and religious 
practice. We cannot believe it to be necessary to re- 
sort to the writings of any men as an authoritative and 
necessary " supplement to Scripture in these points."* 
Adopting this principle, we are on firm and safe ground, 

* A dignitary in the Church of England has asserted, that 
M He must never have looked into Scripture who is capable of 
thinking it a perfect rule of worship, I mean external worship 
and discipline : but he that will take in the writings of the prim- 
itive church as a supplement to Scripture in these points, cannot 
be at a loss to know what are the powers of church governors, 
or what the obedience due unto them." — See Samuel Mather's 
Apology for the New England Churches, pp. 2, 3. 

And yet this " supplement" to points of such vast importance 
to the Church, is found in tongues unknown to the great mass 
of its members — in the Greek and Latin languages; and in vol- 
umes of frightful magnitude, and inaccessible to the community 
generally. And more than all, many of the Fathers are so cor- 
rupt in their text, and so contradictory in their statements, that 
the most opposite testimonies have been drawn from them. The 
reader may find some of the errors of the Fathers pointed out in 
De Laune's Plea for the Non-conformists. pp. 19—21. Mr. Tay- 
lor, in his Ancient Christianity, shows very clearly the extreme 
danger of taking the Fathers for our guides. Jortin, in his Re- 
marks on Ecclesiastical History, says : (i The Fathers are often 
poor and insufficient guides in things of judgment and criticism, 
and in the interpretation of the Scriptures, and sometimes in point 
of morality also, and of doctrine ; as Daille, Whitby, and others 
have fully shown. The men themselves deserve much respect, 
and their writings are highly useful on several accounts. It is 
better to defer too little, than too much to their decisions and 
the authority of Antiquity, that handmaid to the Scriptures, as 



PRINCIPLES- 37 

AH else is uncertain. " The very Papists do see and 
acknowledge this that I say, namely, both that these 
grounds of the Scripture's perfection in all ecclesiastical 
matters, whereon we exactly do stand, are the true and 
right principles of the Protestants' Religion; and also, 
that Diocesan Lord-Bishops do, and must needs turn 
away from these principles, and deny them when they 
<3eal with us; and must join plainly with the Catholics 
in their answers, if they will maintain themselves."* 

Having settled in our minds this first and great prin- 
ciple — that the Scriptures should be our only infallible 
guide — we next inquire : What, according to them, is 
essential to the character of a Christian church 1 I speak 
now of what is usually termed a visible or external 
church. The answer to this question will be the state- 
ment of the second principle of the Congregational sys- 
tem, viz. 

II. A visible Christian church is a voluntary associa- 
tion of professed Christians^ united together by a cove- 
nant for the worship of God and the celebration of re- 
ligious ordinances.^ 

1. When we use the term voluntary, we do not mean, 
that Christians are under no obligations thus to associate 

she is called. She is like Rriarius ; and has a hundred hands, 
and these hands often clash and beat one another." — Vol. II. p. 57. 

* Henry Jacob's " Reasons, etc. Proving a necessity of Re- 
forming our Chhs. in England." A. i>. 1604. 

Jacob, though for a time opposed to those who advocated onr 
principles in England, came at length to be a devoted defender 
of them. He was pastor of the first Congregational church \u 
London., which was formed on Mr. Robinson's plan in 1(516. 

t Mr. Robinson and Church. Prince, Chro. P. 11. Sec. 1. 
or Hist. Congregationalism, p. 362. — Hooker's Survey, P. I. 
pp. 14— 1G, 46", 47.— Mather's Ratio Dis. fntr. pp. 8,9.— Camb. 
Platf. ch. 2 § 6. — S Mather's Apology, pp. 1.2. — John Locke 
thus defines a church : " A church I take to be a voluntary so- 
ciety of men, joining themselves together of their own accord, m 
order to the public worshipping of God in such a manner as they 
judge acceptable to him and effectual to the salvation of their 
eouJs." — Letter L on Toleration, 



3S CONGREGATIONALISM. 

together ; for, we believe that every disciple of Christ fe 
bound, by the most solemn obligations, to separate him- 
self from the world and to unite with a visible church of 
Christ; but we mean, that in doing this, it is essential 
that every person should act freely, under the influence 
of motives ; and, that no circumstances of birth, no civil 
law, no ecclesiastical regulations should be thought suf- 
ficient to constitute a church, or entitle a person to 
church membership. 

We think it manifest, that the apostolic churches were, 
in this sense, voluntary associations. A whole province 
was not organized into a church ; neither were entire 
/ cities ; and even all the members of the same family 
were not of course church members. But the churches 
w r ere composed of such persons as, on embracing Chris- 
tianity, separated themselves from the Jewish or heathen 
communities in which they lived, and, for Christian pur- 
poses, and, of their own free will, associated and united 
together. These things seem to us to lie upon the very 
face of the New Testament account of Christian 
churches. 

2. But, voluntary association for religious purposes is 
not all that is requisite to constitute a church of Christ. 
The persons thus associated must be professed Chris- 
tians : that is^ persons who avow openly their repentance 
for sin, their faith in Jesus Christ, and their cordial sub- 
mission to the laws of Christ's kingdom. 

The entire system of church government which we 
advocate, is based on the presumption, that those who 
adopt it will be governed by religious principle. The 
system is as unsuited to irreligious men, as a republican 
form of civil government is to ignorant men. All power 
being vested in the hands of the church, for the glory of 
God and the good of man, it is indispensable that the 
members of the church should understand and appre- 
ciate the principles and design of their organization. But 
no unsanctified mind can fully understand and appre- 
ciate these spiritual, religious principles. — 1 Cor. 2l 14. 



PRINCIPLES. 39 

You can never make such an one feel the importance of 
that purity of heart, of thought, of word, and of action, 
which God's law requires; and by which the members 
of his churches are expected to be governed. Ignorant 
and regardless of the principles of God's moral law, he 
is utterly disqualified to administer a government based 
upon these holy principles, and having for its great end 
the recognition and . establishment of these principles 
throughout the world. Hence appears the reasonableness 
and necessity of this requisition in order to church mem- 
bership — a prof es si on of repentance for sin, of faith in 
Christ, and of submission of soul to God. 

This peculiarity of our church polity, so far from be- 
ing an objectionable feature, as some regard it, is one 
of its highest recommendations. It proves it to be in har- 
mony with the whole spirit of the gospel ; and thus fur- 
nishes very strong presumptive evidence of its truth. 

3. As it respects the matter of covenanting, it may be 
remarked : that wherever there is a union of individuals 
for particular purposes, there must be, of necessity, a 
covenant among them, either implied or expressed. The 
very act of associating for specific purposes implies a 
covenant, or agreement, on the part of those who thus 
associate, to co-operate in effecting the specified pur- 
poses. And if, to obviate all misapprehension, the char- 
acter and design of the association be expressed in words, 
and each member of it be required to assent to these, the 
words are only a translation of the original act. The 
manifold advantages of an expressed covenant are such 
as have induced Christians, associating for church 
purposes, to adopt this form of covenanting together, 
from a very early period, if not from the times of the 
apostles themselves.* And in this practice they were 

* Lord Chancellor King* gives us no less than ten creeds nnd 
parts of creeds which are found in the writings of the Fathers of 
the first 300 years, A. D. — li Primitive Church" Part II. ch. 3, 
The entire chapter illustrates the subject discussed in the text. 



40 CONGREGATIONALISM. 

countenanced by the Church of God under previous dis- 
pensations. The Old Testament abounds with notices of 
the covenants which the ancient people of God made, and 
renewed from time to time, to walk together before God ill 
obedience to his requisitions. In Gen. xvii. we have an ac- 
count of the covenant made with Abraham and his seed. 
In Ex. 34: 27, 28, we have the written covenant of the peo- 
ple of Israel — the Ten Commandments, Deut. 9:9 — 1 1,15. 
Another covenant is mentioned and described Deut. xxix ; 
see also 2 Kings xxiii. 2 Chron. xv. and 29: 10 — . Here 
and elsewhere we have accounts of covenants made and 
written. In Nehemiah ix. we have a long covenant 
which was made, written, and signed by the children of 
Israel after their return from captivity ; which illustrates, 
doubtless, Isaiah's words (44: 5), who, in predicting the 
restoration of the Jews from Babylon, and their religious 
condition, and at the same time, probably, glancing at 
the state of things under the Messiah's reign, says : 
"One shall say, I am the Lord's ; and another shall call 
himself by the name of the God of Jacob; and another 
shall subscribe with his hand unto the Lord, and surname 
himself by the name of Israel." 

4. In regard to the purposes for which these associa- 
tions should be formed : it is obvious, that they should 
be exclusively religious. They are churches of God — 
Christian churches : and the worship and glory of God, 
the celebration of Christian ordinances, and the extension 
of Christian influences are the ends contemplated in their 
organization. All this appears from the duties enjoined, 
and the directions given, in the several epistles directed 
to the apostolic churches and to their teachers. As a 
sample, read 1 Cor. xiv. and the epistles to Timothy and 
Titus. It is very apparent from the New Testament, 
that all who were connected with the apostolic churches, 
voluntarily and publicly professed their faith in Christ, 
and their cordial submission to the principles of the gos- 
pel ; and virtually covenanted, or agreed with each other, 
to walk together in accordance with these principles. 



PRlx\CIPLES. 41 

In the second chapter of Acts we have the following 
account of the first admission of members to the Chris- 
tian church, after the Saviour's ascension: " And when 
the day of Pentecost was fully come, they (i. e. the 120 
disciples, who constituted the first Christian church at 
Jerusalem) were all with one accord in one place. And 
suddenly there came a sound from heaven as of a rushing, 
mighty wind, and it filled all the house where they were 
sitting. And there appeared unto them cloven tongues 
like as of fire, and it sat upon each of them. And they 
were all filled with the Holy Ghost, and began to speak 
with other tongues, as the Spirit gave them utterance." 
This being noised abroad, a multitude of persons came 
together. " And they were all amazed, and were in 
doubt, saying one to another, What meaneth this? Oth- 
ers mocking, said, These men are full 'of new wine. 
But Peter, standing up with the eleven" apostles, ad- 
dressed the assembled multitude in the most instructive 
and affecting manner. He concluded his address, by 
charging those before him with having crucified the Lord 
Jesus Christ. " Now when they heard this, they were 
pricked in their heart, and said unto Peter and to the 
rest of the apostles, Men and brethren, what shall we 
do? Then Peter said unto them, Repent and be bap- 
tized every one of you in the name of Jesus Christ, for 
the remission of sins, and ye shall receive the gift of the 
Holy Ghost. For the promise is unto you, and to your 
children, and to all that are afar off, even as many as the 
Lord our God shall call. And with many other words 
did he testify and exhort, saying, Save yourselves from 
this untoward generation. Then they that gladly re- 
ceived his word, were baptized : and the same day there 
were added unto them, about three thousand souls. And 
they continued steadfastly in the apostle's doctrine and 
fellowship, and in breaking of bread, and in prayers. 
And fear came upon every soul ; and many wonders and 
signs were done by the apostles, and all that believed 
were together, and had all things common ; and sold 



42 CONGREGATIONALISM. 

their possessions and goods, and parted them to all men, 
as every man had need. And they continuing daily with 
one accord in the temple, and breaking bread from house 
to house, did eat their meat with gladness and singleness 
of heart, praising God, and having favor with all the 
people. And the Lord added to the church daily such 
as should be saved/' 

From this account it is evident, that the church at Je- 
rusalem was a voluntary association. Motives were pre- 
sented, arguments were employed, truth was urged ; then 
it was left to every hearer to decide on the course he 
would take. Those who were persuaded — whose hearts 
were touched — who gladly received the word, came for 
ward and offered themselves for baptism. After receiv- 
ing which, they were added to the Christian church. 

It also appears from this account, that the apostles 
received none into the church at that time, but those 
who publicly professed their repentance for sin, and their 
faith in Christ; none but those who " believed" — who 
" gladly received the word" That they professed this 
belief, and this reception of gospel principles of action, is 
clearly implied in the declaration, that " they tvere bap- 
tized ;" for baptism was a solemn and public renunciation 
of their previous opinions, so far as these were inconsis- 
tent with the gospel, and an open profession of their faith 
in Christ. And furthermore, we are told, that these 
penitent, believing, and baptized persons " were added 
unto them" — i. e. to the disciples who composed the 
church — and were thus separated from the unbelieving 
world. The subsequent conduct of these converts con- 
firms this interpretation ; for, in the 44th verse we read : 
" And all that believed were together, and had all things 
in common" * * " And they, continuing daily in the tem- 
ple, with one accord, and breaking bread from house to 
house * * praising God, and having favor with all the 
people. 

If all this was not a renunciation of their Jewish pre- 
judices, and a public profession of faith in Christ, actions 



PRINCIPLES. 43 

have no significancy. And that there was a virtual cove- 
nanting, or agreeing to walk together, on certain com- 
mon principles of belief and practice, appears from the 
42d verse : " And they continued steadfastly in the apos- 
tles' doctrine and fellowship, and in breaking of bread, 
and in prayers" 

Here we have, as I conceive, the outline of their cove- 
nant ; they entered into fellowship with the apostles and 
with one another, professing to believe the doctrines 
taught by the apostles; (which were the "form of doc- 
trine," or " sound words" delivered to all the churches. 
— See Rom. 6: 17. 2 Tim. 1: 13.) and engaging to com- 
mune together in the breaking of bread sacramentally, 
and in social prayer. And, notwithstanding all their 
temptations to violate this covenant, " they continued 
steadfastly" in it.* 

* 1 am aware that commentators do not agree in the exposi- 
tion of this passage ;, some supposing that the " breaking of 
bread" spoken of in the text was social, and not sacramental 
communion. I prefer the latter : (1) Because of the use of the 
word fellowship (Koivojvla, communion,) which is generally 
used in application to acts strictly religious: as in I Cor. 10: It). 
2 Cor. 6: 14. Phil. 1:5. 1 John 1: 3, (5, 7. etc. (2) Because the 
act of breaking bread stands in immediate connection with 
two others— the one before and the other after it — which are 
confessedly religious acts : viz. the belief of the apostles' doc- 
trine, and the practice of prayers. 

The passage in the text, may perhaps be illustrated by 2 Cor. 
8: 5. , 

Neander supposes that every daily meal was followed by the 
uncharitable use of bread and wine : <; At the close of the meal,, 
the president distributed bread and wine to the persons present, 
as a memorial of Christ's similar distribution to the disciples. 
Thus every meal was consecrated to the Lord, and at the same 
time was a meal of brotherly love." — Hist, of the Planting and 
Training of the Christ. Chh. Vol. 1. p. 27. 3d Ed. Edinb. 

Bloomfield suggests that the meaning of Luke is ; that their 
ordinary meals were taken " in charitable communion and re- 
ligious thankfulness, and followed by prayer." — Note on Acts. 
2: 4'2. 

Mosheim would make Koivon/ia. fellowship, communion, refer 



44 CONGREGATIONALISM. 

And here we have, also, the sacred purposes for which 
these good people associated and covenanted together : 
viz. the maintenance of the apostles' doctrines, and the 
practice of Christian rites and duties. — See Acts 20: 7. 
1 Cor. U: 17—34. 

Here then, we find in this single chapter, a confirma- 
tion of all the specifications in our second great princi- 
ple of church organization. For, though we here have 
but a brief account of one of the many churches which 
were organized by the apostles, yet we may believe that 
after this model all their churches were constituted. We 
are not, however, to be confined to the chapter. By re- 
ferring to other parts of the New Testament, we find the 
view we have taken of the above account confirmed. 

Thus, the position, that piety and the profession there- 
of are both requisite to church membership, receives 
further confirmation from the language of the apostle, 
Rom. 10: 8—10 ; " This is the word of faith" [or the 
faithful word — the gospel] " which we preach ; that if 
thou shalt confess with thy mouth the Lord Jesus Christ, 
and shalt believe in thy heart that God has raised him 
from the dead, thou shalt be saved. For with the heart 
man believeth unto righteousness : and with the mouth 
confession is made unto salvation." 

The words of the Saviour himself, Matt. 10: 32, incul- 
cate the same doctrine: "Whosoever shall confess me 
before men, him will I confess also before my Father 
which is in heaven." 

The manner in which the apostles speak of, and to the 
churches in their epistles, clearly proves that these 
churches were composed of persons who had made a 
credible profession of faith in Christ. 

Paul, in his epistle to the church at Rome, addressed 
them as " beloved of God, called to be saints ;" and says : 
"I thank my God that your faith is spoken of through- 
out the world," — Rom. 1: 7, 8. But how could this 

to the particular act of presenting gifts and offerings for the re- 
lief of the poor. — Commentaries. Vol. I. p. J ( J4. note. 



PRINCIPLES. 45 

be, if they had not made a public profession of their 
faith? 

To the Corinthians, Paul wrote : " Unto the church 
of God which is at Corinth, to them that are sanctified 
in [or through faith in] Christ Jesus, called to be saints." 
* * 1 Cor. 1*2. See also Gal. 4: 28. Eph. 1: 1. Phil. 1: 
1,5,7. IThess. 1: 1—10. 

" Unto the Church of the Thessalonians, which is in 
God the Father and in the Lord Jesus Christ" Paul 
wrote : " Remembering without ceasing your work of 
faith, and labor of love, and patience of hope in our Lord 
Jesus Christ, in the sight of God and our Father ; know- 
ing, brethren beloved, your election of God." He then 
declares to them : " Ye became followers of us and of 
the Ijord, having received the word in much affliction, 
with joy of the Holy Ghost ; so that ye were ensamples to 
all that believe in Macedonia and Achaia. For, from 
you sounded out the word of the Lord not only in Mace- 
donia and Achaia, but also, in every place your faith to 
God-ward is spread abroad" — 1 Thess. 1; 1 — 10. All 
this could not have been said of them, had they uot pub- 
licly professed their faith in Jesus Christ. 

In the 2 Cor. 6: 14 — 18, is this remarkable passage : 
" Be ye not unequally yoked together with unbelievers; 
for what fellowship hath righteousness with unrighteous- 
ness 1 and what communion hath light with darkness? 
and what concord hath Christ with Belial ? or what part 
hath he that believeth with an infidel ? [inlinov, an un- 
believer.]* And what agreement hath the temple of God 
[or the church of God, see Eph. 2. 19—^22] with idols ? 
For, ye are the temple of the living God ; as God hath 
said: " I will dwell in them and walk in them [see Rev. 
2: 1] ; and I will be their God and they shall be my peo- 
ple. Wherefore, come out from among them, and 
be ye separate, saith the Lord> and touch not the un- 
clean thing; and I will receive you, and be a God unto 

* So the word is translated in the 14th verse, and elsewhere, 
and so it should be here. 



46 CONGREGATIONALISM. 

you, and ye shall be my sons and daughters, saith the 
Lord Almighty." 

This passage furnishes direct and positive proof, that 
a Christian church should consist of believers in Christ, 
who have openly professed their faith in him, and sepa- 
rated themselves from the unbelieving world. Such an 
interpretation of the passage harmonizes with the design 
of the apostle as expressed in the context, and with his 
instructions elsewhere; and is required by the natural 
and obvious meaning of the words of the text.* 

Philip acted on this principle when he required of the 
Eunuch an open and solemn profession of faith in Christ, 
before he would baptize him, and thus recognize him as a 
member of the Church of Christ — Acts 8: 26 — 40. And 
so, doubtless, did all the apostles and disciples of Christ, 
who went forth preaching the Gospel and gathering Chris- 
tian churches. It is perfectly evident from the passages 
which have now been quoted, and from the general tenor 
of the epistles, that the apostolic churches were composed 
of those only who were regarded as " saints," as penitent 
believers in Jesus Christ; and who associated together 
under the bonds of a covenant — expressed or implied — - 
to worship and glorify God, and celebrate the ordinances 
of the Christian religion. 

Now, if all the members of the apostolic churches 
were required to make an open profession of their faith 
in Christ, as a prerequisite to church fellowship, and to 
enter into covenant with each other to walk together in 
the faith and ordinances of the Gospel, and no alteration 
has been made in the nature of a Christian church, or in 
the terms of communion, — it follows, that no person 
should now be admitted to a Christian church unless he 
gives evidence of conversion of soul to God, makes a pub- 
lic profession of his faith in Jesus Christ, and of his 
own free will, enters into covenant with the people of 

* See Divight's Theology, Sermon 149. Also, Preface to 
Owen, on " The Nature of a Gospel Church." 



PtUMciPLES. AH 

God, to walk loith them in accordance with the faith and 
ordinances oj the gospel. 

III. Another principle of Congregationalism is, that 
a church should ordinarily consist of only so many mem- 
bers as can conveniently assemble together for public wor~ 
ship, the celebration of religious ordinances, and the 
transaction of church business* 

The Greek word ixxlqvla (ecclesia) commonly ren* 
dered church, literally signifies a congregation, anassem*- 
bly, " an assembly called out or separated from others;" 
and it is used in the New Testament, for the most part, 
to designate either the whole body of Christians, or a 
single congregation of professed believers, united together 
for religious purposes. i In this latter sense it seems to be 
used by the sacred writers in more than sixty different 
instances. 

In Acts 2: 47, we read: "The Lord added to the 
church daily such as should be saved." Now this 
church is expressly described as a single congregation, a 
voluntary association of persons for religious purposes, 

* See Hooker's Survey, P. I. Ch. 4. p. 45, 49. — Principles of 
Mr. Robinson and Church. Prince's Chron. P. II. Sec. 1., or 
Hist. Cong., p. 362 — Mather's Ratio, Intr. p. 8. and Art.lt 
— Camb. Platf. ch. 3. § 4. 

t See Campbell's Lectures on Ecclesiastical History, Lect. VI. 
p. 100, 105, 106 — King's Prim. Chh., ch. 1 . particularly § 2. — 
Neander, Vol. 1. p. 16;). See on Part HI. of this work. 

Henry Jacob, 'whose writings/ says Anthony Wood, l bespeak 
him learned,' remarks upon the word t-y.y.lyjaia as follows : " I ap- 
peal to all authentic Greek authors — Thucydides, Demosthenes, 
Plato, Aristotle, Socrates, etc. — out of whom plentiful allega- 
tions may be brought, all of them showing that this word Ecch" 
sia (tv,xh]Gia) did ever more signify only one assembly, and never 
a dispersed multitude, holding wan tj ordinary set meetings, in far 
remote places, as Diocesan and larger churches do. Now ac- 
cording to these, and other Greeks, living in the apostle's days, 
do the apostles speak. And this, I have heretofore often pro- 
pounded and affirmed, as a principal ground and cause of our 
dissent from the Church state in England. And the ground is 
certain: it cannot be with reason spoken against." — Attestation) 
p. 209, 210, lOmo. printed 1013. 



48 CONGREGATIONALISM- 

who could meet together to worship God and transact 
church business— Acts 2: 44, 46. 4: 23— 3J. 5: 11—14 

compared with 3: 2, 11. 6: 1-6. Such was the church at 
Jerusalem, the first Christian church, and the model af- 
ter which all the apostolic churches seem to have been 
formed.* This was a complete church ; and was, there- 
fore, called u the church at Jerusalem" Other churches 
are spoken of as equally complete ; and are designated 
by the names of the several places in which they were 
formed; as, " the church at Antioch" " the church at 
Corinth" the church at Ephesus^ etc. If each of 
these companies of Christians had not been regarded as 
constituting an entire and complete church, they cer- 
tainly would not have been thus designated. Instead of 
such phraseology, we should have read of that portion o£ 
the church of Christ which resided at Ephesus, Corinth, 
or Antioch ; and not of the church of Ephesus, etc. 

There was a church at Corinth, and another at Cen- 
chrea, the port of Corinth, which, being but nine miles 
distant, was usually considered as the suburbs of the city 
itself. From the language of the apostle it is evident, 
that the associated believers at Cenchrea were as truly 
and completely a church as their more numerous breth- 
ren in the parent city : " I commend unto you Phebe our 
sister, which is a servant of the church which is at Cen- 
chrea." — Rom. 16: h 

The obvious reason why the Christians in these two 
places were not united together in one church, was, that 
in the organization of churches, the apostle proceeded 
on the principle that a church should consist of only so 
many persons as could conveniently assemble together 
for public worship, the celebration of religious ordi- 
nances, and the transaction of church business; and, as 
these brethren were nine miles apart —though resident 
in the same city — and sufficiently numerous in each 

* See Gieseler's " Text-Book of Ecclesiastical History," 
translated by Mr. Cunningham, Vol. I. p. 56. 



PRINCIPLES. 49 

place to constitute a distinct church, he organized them 
separately. 

In the Epistle to the Colossians we have three, if 
not four distinct churches mentioned, all within a very 
short distance of each other, viz. that of Laodicea, that 
in the house of Nymphas, in Colosse, and in Hierapolis. 
The first and the last were about six miles apart, and 
Colosse was between them : " Them that are in Laodi- 
cea and them in Hierapolis — * * * Salute the breth- 
ren which are in Laodicea, and Nymphas, and the 
church which is in his house. And when this epistle is 
read among you, cause that it be read also in the church 
of the Laodiceans ; and that ye also read the epistle from 
Laodicea."— Col. 4: 13—16. 

Another consideration which goes to establish the 
position that the churches founded by the apostles were 
single congregations, is, that so many distinct churches 
are mentioned in the New Testament. Not less than 
five and thirty different churches are expressly named, 
or so referred to as to leave little doubt of their existence.* 
And yet these evidently constituted but a small part of all 
the " churches of the saints " which were organized by 
the apostolic laborers ; for the inspired writers often re- 
fer to " the churches " of certain districts of country, as 
if they were very numerous : thus we read of " the 

* The following are the particular churches mentioned or re- 
ferred to in the New Testament : Jerusalem — Actsi — viii ; Sama- 
ria, 8: 5; Damascus, 9: 10, 19; Lydda, Saron and Joppa, 9: 32, 
38 ; Cesarea, x., 18: 22 ; Antioch, xi. Antioch in Pisidia, xiii. 
lconium,14:l— 4,21— 23; Lystra, 16: 2 ; Derbe,16: 1,2, 4— 6; 
Fhilippi, 16:12 — 40; Thessalonica,17:l— 10; Berea,17: 10— 14; 
Corinth, xviii ; Ephesus, xix ; Troas, 20 . 5 — 11 ; Tyre, 21 : 4 ; 
Ptolemais, 21: 7; Puteoli, 28: 13, 14 ; Rome, 28: 14, 16; Colos- 
se, Hierapolis, Laodicea, Col. 1:2. 4: 13 — 16; Cenchrea, Rom. 
16: 1 ; Babylon, 1 Pet. 5: 13; Smyrna, Pergamos, Thyatira, 
Sardis, Philadelphia, Rev. 1:11; the church in the house of 
Priscilla and Aquilla, Rom. 16: 5. 1 Cor. 16:19; Nymphas, Col. 
4: 15 ;• and Philemon, Phil. 2. 



50 CONGREGATIONALISM. 

churches throughout all Judea, and Galilee, and Sama- 
ria" — Acts 9: 31 ; of the apostles going " through Syria 
and Cilicia, confirming the churches" — Acts 15: 40,41; 
of the churches [of Phrygia] being established in the 
faith and increased in number daily" — Acts 16; 1 — 6 ; 
in another place we read that Paul went " over all the 
country of Galatia and Phrygia in order, strengthening 
all the disciples"— Acts 18: 23. 1 Cor. 16: 1. Gal. 1: 2< 
In Pisidia and Pamphylia the apostles " ordained them 
elders in every church" — Acts 14: 23, 24. We read al- 
so of " the churches of Asia"— 1 Cor. 16: 19 ; of " the 
churches of Macedonia" — 2 Cor. 8: 1 ■ and Paul's di- 
rection to Titus to " ordain elders in every city" of Crete 
— Tit. 1: 5. Now, these expressions clearly imply, that 
the number of individual churches in the days of the 
apostles was very great ; so great as to constrain us to 
think that a church then consisted only of a single con- 
gregation of believers ; and this, not so numerous as to 
forbid a " whole church " from assembling together for 
public worship, the celebration of religious ordinances, 
and the transaction of church business. 

If, then, such was the character of the apostolic 
churches, we infer that such should be the character of 
all Christian churches, in all countries, and all periods of 
time. 



Objections Considered, 

It is objected to these views, that the size of some of 
the apostolic churches forbids us to believe that they 
were congregationally organized,* Milner says : " It is 
absurd to suppose that the great church at Ephesus, in 
the decline of St. John's life, should be only a single con- 
gregation ; and, most probably, the same is true of all the 

* See Milner's Chh. Hist., Cent. III. ch. 20, and Slater's 
" Original Draught," Am. ed. pp. 70—72. 



PRINCIPLES. 51 

rest." He then goes on to estimate the Christians of Ephe- 
sus at " many thousands," and the church at Jerusalem, 
at the same. Hence he draws the inference, that their 
members could not all have met together for church pur- 
poses ; and therefore, could not have been congregation- 
ally organized. 

Slater insists that it is highly improbable that the 
church at Antioch could have been a single congregation. 

It is a sufficient reply to these objectors, to say, that 
two, out of the three churches which they have selected 
as examples for their purpose, are expressly declared to 
have been congregational in their character, i. e. capable 
of assembling together in one place for religious purposes. 

It is true, that 3000 were added to the church at Jeru- 
salem, as the result of the preaching of Peter and the 
other apostles on the day of Pentecost, and 2000 or more 
afterwards. — Acts 4: 4. But it must be remembered 
that many of these were Parthians, and Medes, and 
Elamites, and dwellers in Mesopotamia, and in Judea, 
and Cappadocia, Pontus, Asia, etc. (Acts 2: 9 — 11), who 
had assembled at Jerusalem to keep the feast of Pente- 
cost, and who soon left the city for their distant homes. 
Subsequently, additions were made to this church, from 
time to time, "of such as should be saved; but, how 
many of them were stated residents in the city, we are 
not informed. The following references will show, that 
however numerous this church may have been, its mem- 
bers could, nevertheless, assemble together for religious 
purposes, and often did. — Acts 2: 46. 5: 12, 42. 6: 2. 
15: 4, 12. Dr. Bloomfield, in a note on Acts 5: 12 — 14, 
says, among other things : * * " The words Smavx&q and 
iv xr\ (Ttoa 2oXo[i6)vog [' all ' and ' in Solomon's porch'] 
are added, because now that believers were become so 
very numerous, they could no longer hold any general 
assemblies for divine worship in the vtieqowv, [upper 
chamber] which they had before occupied, but were 
obliged to resort to the portico of the Temple, here men- 
tioned. Of course, by omuvxtg [all] are meant the Chris- 



52 CONGREGATIONALISM, 

tians at large ; and not, as some have thought, the apos* 
ties." 

Milner (ut sup.) and Slater (p. 32) both urge the ex- 
pression in Acts 21: 20, addressed to Paul by the elders 
of the church at Jerusalem, to prove that there must have 
been more than one congregation of believers in that 
city : " Thou seest, brother, how many thousands of 
Jews there are which believe." 

These learned men, in their eagerness to make up a 
diocesan church at Jerusalem, seem to have overlooked 
the fact, that, at the time these words were spoken, the 
city was full of Jews from all parts of the Empire, come 
up to keep the feast of Pentecost. — See Acts 21: 27 
compared with 20: 16. 

Of Ephesus, we only know that Paul labored there 
" in season and out of season," " by the space of three 
years;" and that " mightily grew the word of God and 
prevailed." But Paul, doubtless, would have consid- 
ered the encouragement to remain in this city ample, had 
he seen a few hundreds turning to the Lord, instead of 
" many thousands," as Milner supposes ; and Luke 
would have been justified in declaring that " mightily 
grew the word of God," had some hundreds of souls 
been converted in that profligate city. It should be 
borne in mind, also, that Ephesus was a great mart for the 
country round about it, and a famous resort for the 
idolaters of Asia Minor ; because here was that wonder 
of the world, the temple of Diana, the goddess of the 
Ephesians. For this reason, if for no other, the apostle 
might have thought it proper to devote special attention 
to Ephesus ; since by being there, he could, in effect, 
preach the gospel throughout all Asia, as Luke tells us 
he did. — See Acts 19: 10. And if there were " many 
thousands" converted in this city, multitudes of them, 
doubtless, were but temporary residents there. 

Slater labors hard to rebut the idea that the church 
at Antioch was a congregational church. For this pur- 
pose, he refers repeatedly to the 11th chapter of Acts. 
He quotes, however, only a few words from the sacred 



PRINCIPLES. 53 

text under each specification : had he given the entire 
passage, he would have overturned his whole argument, 
so far as the testimony of Scripture goes. 

In reference to the religious excitement among the 
Antiochians, he says: " Tidings of this came to the 
church of Jerusalem, where the whole college of apostles 
were in readiness to consult for them* They send Barna- 
bas, a good man, etc. * *" * to improve this happy oppor- 
tunity." # * * 

Was it by design i or accident, that we are thus left to 
understand that the apostles sent Barnabas to Antioch ? 
However this may be, certain it is, that the sacred text 
gives no countenance to such a representation. It reads 
thus : " Then tidings of these things came unto the ears 
of the church which was in Jerusalem : and they sent 
forth Barnabas, that he should go as far as Antioch,— 
Acts 11: 22. Not one syllable is said of" the whole col- 
lege of apostles ;" but the whole matter is spoken of as 
one in which "the church which was in Jerusalem" 
was concerned. It was the church that received the glad 
news, and it was the church that sent forth Barnabas. 

Notice, again, the representation in the next paragraph 
of the " Draught :" " But to forward this work, * * * 
Barnabas travels to Tarsus, and joins Saul, * * * and 
returning with him to Antioch, they continue a whole 
year together in that populous city, teaching much peo- 
ple:' 

Now., compare this passage with the text, of which 
it is a paraphrase : " And it came to pass, that a whole 
year they [Barnabas and Saul] assembled themselves ?mth 
the church* and taught much people," o%kov luavov, a 
great multitude. — Acts 11: 26. It is evident, from this 
passage, that large as was the multitude, the church at 

* owayd^vai Iv r>J txx%r;<fit$. Bloomfield would render it, 
il were associated in the congregation [as colleagues]." Kui- 
noel, however, sanctions our translation : " conveniebant cum co- 
etu," says he — they assembled with the church. It is not, how- 
eyer, material to our purpose which interpretation we adopt. 



54 CONGREGATIONALISM. 

Antioch at this time was not so large but that it could 
assemble together with their teachers for public worship. 

Another observation of Slater's respecting the " harvest 
of Christian converts those apostolical laborers made, as- 
sisted by all that fled thither from Jerusalem, besides by 
the men of Cyprus and Cyrene," etc. deserves remark. 
This observation, designed evidently to carry the impres- 
sion that there must have been a sort of diocesan church 
at Antioch, even in the apostles' days, receives a satisfac- 
tory answer from two or three texts of Scripture. Not 
to urge Acts 13: 1 — 4, where we are plainly taught that 
the whole church of Antioch were assembled, and were 
concerned in the work of setting apart Barnabas and 
Saul as missionaries to the Gentiles, we may refer to Acts 
14: 25 — 27 ; " And when they [Barnabas and Saul] had 
preached the word in Perga, they went down into Atta- 
lia; and thence sailed to Antioch, from whence they had 
been recommended to the grace of God for the work 
which they fulfilled ;" that is, the work of preaching the 
gospel to the Gentiles, to which they had been set apart, 
as I suppose, by the church of Antioch. " And when 
they were come, and had gathered the church together \ 
they rehearsed all that God had done with them." * * * 
Now, here we have " the church that was at -Antioch," 
" gathered together ." It was not the elders of the church 
that were gathered together, but — the church* We are 
thus taught, that all the " harvest of Christian converts" 
which had then been reaped could, as yet, be gathered 
into one place. 

And even at a somewhat later period, after the divi- 
sion of the church about the question of circumcision, to 
which Slater refers as a further evidence that the con- 
verts at Antioch were too numerous to be included in a 
single congregational church — even after this, we learn 
that the whole multitude could be gathered together. 
In the 15th chapter we read, that it pleased "the apos- 
tles and elders, with the whole church" at Jerusalem, " to 
send chosen men of their own company to Antioch/' to 



PRINCIPLES. 55 

carry the opinion of the Jerusalem church upon the agi- 
tated question : " So when they were dismissed [by the 
church at Jerusalem] they came to Antioch ; and when 
they had gathered the multitude together they delivered 
the epistle," etc.— See Acts 15: 22 — 30. By " the mul- 
titude" no one can doubt but that the whole body of be- 
lievers is intended ; for the same expression is used in 
the 12th verse of this chapter to denote the whole body 
of Christians at Jerusalem. — Compare 4th, 6th, 12th, 22d 
and 23d verses. 

Now, I would " refer to the sober judgment of all" im- 
partial men to say, whether the Scriptures must not be 
wrested from their natural and obvious meaning, in order 
to make the church at Antioch anything more than a 
congregational church ? — that is, a body of believers who 
could assemble together in one place for religious pur- 
poses ? 

As to what is true of this church after the apostles' 
times, whether Antioch contained one ox fifty congre- 
gations of Christians, I am not concerned, just now, to 
know; but if any man will open the Acts of the Apos- 
tles, and read from the 11th to the 16th chapter, and find 
anything that savors of Diocesan Episcopacy, or any- 
thing that contradicts the idea that the church at Anti- 
och and the others there spoken of were congregational 
in their character, he must understand language very 
differently from what I am able to do. 

The church in Corinth, which we may reasonably 
suppose was not the least among the apostolic churches, 
was yet, evidently, but a single congregation ; for the 
apostle speaks of their coming " together into one place" to 
eat the Lord's supper, — 1 Cor. 11: 20, 33; and of " the 
whole church" coming " together into one place" for pub- 
lic worship,— 14: 23, 26. 

Thus it appears, from the express words of the New 
Testament, that the church at Jerusalem, though large, 
yet consisted of but a single congregation ; and that " the 
whole multitude of the disciples" composing it could, 



56 CONGREGATIONALISM. 

and did meet together for public worship and the trans- 
action of church business. The same is true of the 
church at Antioch, and of the church at Corinth; and 
if so, we may reasonably believe, of all the churches 
mentioned in the New Testament. . 

So clear is the testimony of Scripture upon this point, 
that many Episcopal and Presbyterian writers have been 
constrained to admit, that the apostolic churches were 
congregational in their organization and practice, and so 
continued until their inspired teachers were removed. 
But these writers object to the inference, that all church- 
es should be modeled after these primitive patterns ; be- 
cause they regard these as adapted to the apostolic age 
alone.* 

But why, we ask, did the apostles organize churches 
throughout the Roman Empire upon a plan which they 
must have known (according to the supposition under 
consideration) would be adapted to their circumstances 
for a very few years only ? Could Paul have regarded 
himself as " a wise master builder" when laying the 
foundation, and framing together a " house" which would 
require an entire remodeling as soon as the grave should 
close upon himself and his inspired companions'? — an 
event of which he lived in daily expectation. Can it be, 
that the apostolic organizations were no better than so 
many temporary sheds, constructed merely for the emer- 
gency of the times, and designed to be taken down, and 
replaced by the fair temple of Episcopacy or Presbyteri- 
anism so soon as the Church should become sufficiently 
numerous and rich for this purpose, and her inspired 
guides should be removed ? We cannot regard such a 
supposition as reasonable. 

IV. It is a principle of Congregationalism, that every 
church is competent to cJwose its own officers, discipline 
its own members, and transact all other appropriate busi- 

* See Waddington's History of the Church, (Harper's edi- 
tion,) ch. 2. § 2. Maclane's note to Mosheim, Vol. I. P. H. 
ch. 2. n. b' See also Fart HI. ofthis work. — " Modern Writers." 



PRINCIPLES. 57 

ness, independently of any other church, or ecclesiastical 
body or person ; or, in other words — that all church 
poicer is vested in the hands of those who constitute the 
church.i 

This principle flows naturally and unavoidably from 
the preceding. If a church be an authorized, voluntary 
association, organized for specific and lawful purposes ; 
then this association must have the right to choose such 
officers, make such regulations, and adopt such measures 
as are essential to the ends for which it is formed ; all 
being done in accordance with the general directions, or, 
at least, in a manner consistent with the spirit of God's 
Word. 

(1) As to the election of church officers. We find this 
right fully recognized in the practice of the apostolic 
churches. For example : in Acts 1: 15 — 26, there is an 
account of the proceedings of the church at Jerusalem 
immediately after Christ's ascension, in choosing an 
apostle in the place of Judas. It is as follows : " And in 
those days Peter stood up in the midst of the disciples, 
and said, (the number of the names together were about 
a hundred and twenty,) men and brethren, this scripture 
must needs have been fulfilled, which the Holy Ghost by 
the mouth of David spake before concerning Judas, which 
was guide to them that took Jesus. For he was num- 
bered with us, and had obtained part of this ministry. . . . 
Wherefore of these men which have companied with us, 
all the time that the Lord Jesus went in and out among 
us, beginning from the baptism of John, unto that same 
day that he was taken up from us, must one be ordained 

t Robinson and Church— Prince Chron. Part II., sect. 1. and 
Hist. Cong. pp. 362, 327, 330, 338, 339.— Hooker, P. 1. ch. 
11—13. partic. at pp. 187, 188, 219, 220, 221. § 5.— Cotton's 
Way of the Cong. Chhs. ch. 1. sect. 1. and Way of Cong. 
Chhs. Cleared, P. II. ch. 1. partic. at pp.3, 5, 10, 19.— Keys 
of the Kingdom of Heaven, pp. 67—70, 76— 91 , 100.— Ratio 
Disc. p. 9.— Camb. Platf. ch. 5, 8, 10. §§ 2, 5.— S. Mather's 
Apology, ch. 1. 



58 CONGREGATIONALISM. 

to be a witness with us of his resurrection. And they 
appointed two, Joseph called Barsabas, who was sur- 
named Justus, and Matthias. And they prayed, and 
said, Thou, Lord, which knowest the hearts of all men, 
shew whether of these two thou hast chosen, that he 
may take part of this ministry and apostleship, from which 
Judas by transgression fell, that he might go to his own 
place. And they gave forth their lots; and the lot fell 
upon Matthias; and he was numbered with the eleven 
apostles." By " lots" (xXrjgovg) here, we may under- 
stand votes — they gave their votes. And the lot fell up- 
on Matthias ; and he was numbered with the eleven apos- 
tles : — (TvyxaTs^cpia^Tj, chosen by a common suffrage, says 
Wahl. That is, Matthias became one ot the apostles by 
the common suffrage of the brethren of the church at 
Jerusalem.* 

Now, if the brethren of the church at Jerusalem, in 
the presence, and by the direction of the apostles them- 
selves, were authorized to make such an election, are 
not those churches which are formed after the model of 
this primitive church, empowered to choose their own 
officers ? - 

In Acts 6: 1 — 6, we have another instance in which 
this same model-church exercised the right of choosing 
ecclesiastical officers : " And in those days, when the 
number of the disciples was multiplied, their arose a 
murmuring of the Grecians against the Hebrews, be- 
cause their widows were neglected in the daily ministra- 
tion. Then the twelve called the multitude of the disci- 

* Mosheim, in his " Commentaries on the Affairs of the 
Christians before the time of Constantine the Great," has a long 
note, in which he maintains the above view of the matter. He 
considers y.Zroog, a lot, as synonymous, in this connection, with 
y,>ij(poc, a suffrage or vote; and he supposes that Luke meant by 
the expression — " they gave forth their lots," simply this : — 
" and those icho were 'present gave their votes." And that the 
subsequent method of the most ancient Christian churches, in 
electing their teachers and pastors, was founded on the manner 
of proceeding to which the apostles had recourse on this occa- 
sion.— Vol. I. pp. 136—138. 



PRINCIPLES. 59 

pies unto them, and said, It is not reason that we should 
leave the word of God, and serve tables. Wherefore, 
brethren, look ye out among you seven men of honest 
report, full of the Holy Ghost and wisdom, whom we may 
appoint over this business. But we will give ourselves 
continually to prayer, and to the ministry of the word. 
And the saying pleased the whole multitude: and they 
chose Stephen, a man full of faith and of the Holy Ghost, 
and Philip, and Prochorus, and Nicanor, and Timon, 
and Parmenas, and Nicholas a proselyte of Antioch, 
whom they set before the apostles : and when they had 
prayed, they laid their hands on them." 

But, why did not the apostles select these men ? or the 
apostles and elders 1 Why was the matter submitted to 
" the whole multitude of the disciples ? For the very 
obvious reason, that it was, in the judgment of the apos- 
tles, the prerogative of the church to choose its own offi- 
cers. 

In Acts 14: 23, 24, we have an account of the elec- 
tion and consecration of elders in the churches of Pisid- 
ia and Pamphilia, under the direction of Paul and Bar- 
nabas : " And when they had ordained them elders in 
every church [or as Doddridge renders it — constituted 
presbyters for them, etc.] and had prayed with fasting, 
they commended them to the Lord on whom they believ- 
ed," etc. 

The Greek word here translated " ordained" is x u Q°" 
Tovrivavteg (cheirotonesantes), from %£iq (cheir) the hand, 
and tsIvw (teino) to stretch out. Wahl renders the word, 
" to vote by holding up the hand" Schrevelius gives, 
as the meaning of the word, " to raise up and extend 
the hands — to elect by hand-vote — to vote by holding up 
the handy Bloomfield, as we might expect, resists this 
interpretation; but admits that " several of the ablest 
commentators" adopt it. Doddridge has a long and able 
note upon this passage. He maintains that the Greek 
word employed in the text clearly denotes that the elders 
were elected by a vote of the several churches over which 



60' CONGREGATIONALISM. 

they were respectively placed. In this opinion agree 
Erasmus, Calvin, and Beza. Bezasays: " The force 
of this word (xeiQOTovrjaavieg) is to be noted, that we may 
know Paul and Barnabas did nothing by their private 
will, neither exercised any tyranny in the church." — 
Calvin says: " Luke relates, that elders were ordained 
in the churches by Paul and Barnabas, but at the same 
time he distinctly marks the manner in which this was 
done, viz. by the suffrages or votes of the people ; for 
this is the meaning of the term he there employs ; x H Q°- 
Tovrjaavies nQscrfivTrjQOvg xat ixylrjalav. — Acts 14: 23. 
Those two apostles, therefore, ordained ; but the whole 
multitude, according to the custom observed in elections 
among the Greeks, declared by the elevation of their 
hands who was the object of their choice." — Institutes, 
Book IV. ch. 3. § 15. 

Dr. Owen maintains the correctness of this interpreta- 
tion, with great learning and ability. (Owen's Works, 
English edition, Vol. XX. pp. 415—418.) " Xsiqotovbiv," 
says he, " is the same with xas %uQa$ cuquv [to raise the 
hands], nor is it ever used in any other signification." 
" He," continues Dr. Owen, "is a great stranger unto 
these things, who knoweth not that among the Greeks, 
especially the Athenians, from whom the use of this 
word is borrowed or taken, xsigoTovla [the act of voting] 
was an act oh]g tt]q iwlyviaLg, ' of the whole assembly' of 
the people in the choice of their officers and magis- 
trates." He quotes from Demosthenes and Thucydides 
in proof of this. It is clear that this word is employed 
2 Cor. 8: 19, to designate such an act of the church — 
a popular vote. In speaking of Titus, the apostle says: 
"he was chosen (or being chosen) of the churches (xu~ 
QOTovr}&elg vjio xwv zMh]cntov) to travel with us with this 
grace:" that is, with the collection made for the relief 
of the persecuted Christians in Judea. No one can 
doubt that Titus was chosen by a popular vote ; and as 
the same word is used in both places, the inference is, 
that it designates the same act in both instances. The 



PRINCIPLES. 6J 

bid English Bible translates the passage : " When they 
had ordained them elders by election." Harrington, 
in his Prerogative of Popular Government, renders the 
passage, " Ordained them elders by the votes of the 
People." 

The Evangelist evidently meant to teach, that the or- 
dinations in the several churches were in accordance 
with the wishes of the brethren of each church, as ex- 
pressed by their votes. * 

Another instance of popular election is recorded in 
Acts 15: 22 — 29 ; where we read : " Then pleased it 
the apostles and elders, with the whole church [at Jeru- 
salem] to send chosen men of their own company to An- 
tioch with Paul and Barnabas ,- namely, Judas, surnamed 
Barsabas, and Silas, chief men among the brethren ;" 
ixlsSapsvovQ avdgotg i]% avjwv ni^xpai — " having chosen 
men from among themselves, to send [them]." — See also 
25th verse. 

This was not an election of church officers exactly, 
but rather of church representatives. The proceedings 
of the church, nevertheless, furnish an important hint 
respecting the Christian method of doing church busi- 
ness* The delegates were not appointed by the apostles, 
nor by the apostles and elders; but by " the apostles and 
elders, with the whole church." Neander says : " Re- 
specting the election of officers in the church, it is evi- 
dent that the. first deacons, and the delegates who were 
authorized by the church to accompany the apostles, 
were chosen from the general body. — 2 Cor. 8: 19. 
From these examples, we may conclude that a similar 
mode of proceeding was adopted at the appointment of 
presbyters." — Apost. Chh. Vol. I. p. 181, 3d ed. So says 
Mosheim.— Commentaries. Vol. I. p. 219 and note. 

But, if it was the right and privilege of the churches 
formed by the apostles themselves, and while under their 
special supervision and instruction, to choose their own 
officers and representatives, can this right and privilege 
be lawfully denied to any church founded on the same 



62 CONGREGATIONALISM. 

general principles, and composed of the same materials 
as were the apostolic churches I 

(2) In proof that Christ has given to his churches 
the right to discipline offending members, may be ad- 
duced, first of all, that important passage in Matt. 16: 15 
— 18. " If thy brother shall trespass against thee, [a^ao- 
vfaff, amartese, commit a serious offence, sin against 
thee. The same word is used Matt. 27: 4. Luke 15: 18, 
21. Rom. 2: 12. 3:23. 1 John 1: 10, and is translated 
sinned y ] go and tell him his fault between thee and him 
alone : if he shall hear thee, thou hast gained thy bro- 
ther. But if he will not hear thee, then take with thee one 
or two more ; that in the mouth of two or three wit- 
nesses, every word may be established. And if he neg- 
lect to hear them, tell it unt o the church: but if he 
neglect to hear the church, let him be unto thee as a hea- 
then man and a publican, Verily I say unto you, whatso- 
ever ye shall bind on tatth, shall be bound in heaven : and 
whatsoever ye shall loose on earth, shall be loosed in hea- 
ven ;"* that is, your doings as a church on earth shall be 
ratified by me in heaven. 

To avoid the natural inference, that the power of ex- 
communication is here put into the hands of the church, 
it has been said : that it is only the aggrieved person who 
is to count the obstinate trespasser " as an heathen man 
and publican ;" — "let him be unto thee,'" etc. To this 
it may be replied : that whatever the trespasser is to the 
offended brother, he is — after the course pointed out in 
the text has been pursued — to the whole church ; for, 
when the matter is told to the church, and the church 
undertakes to reclaim the trespasser, then the trespass 
ceases to be private, and becomes the affair of the 
church ; or, in other words — the church then takes the 
place of the offended brother. It would, therefore, be 

* See an excellent sermon upon this text by Dr. Emmons, in 
which he terms the passage, u The Platform of Ecclesiastical 
Government, established by the Lord Jesus Christ." 



mmmm 63 

manifestly absurd to suppose, that the church ought to 
retain in their fellowship one who had been guilty of 
such an offence as to render it the duty of a brother of 
the church to consider and treat him as a heathen and 
publican — i. e. as one destitute of religious principle, 
whose society should be shunned. The correctness of 
this interpretation of the passage is supported by the fol* 
lowing texts.— Rom. 16: 17. 1 Cor. 5: 9—13. 2 Thess. 
3: 6, 14, 15. Tit. 3: 10. 

Any one who will examine these several passages will 
see, that they all relate to the duty of churches towards 
the disorderly, heretical, and ungodly among them. And 
they show 3 conclusively, that it is the duty of churches, 
after admonishing, and striving to reclaim trespassers 
against the laws of Christ's kingdom, without effect— to 
purge them out — -to put them away from among them^— to 
withdraw themselves from them — to have no company 
with them b that they may be ashamed^-or to reject them 
from their number and fellowship, as no longer deserving 
the name of brethren^ or the Christian confidence of the 
churches. 

The passages above referred to, may be regarded as 
a commentary on the common law of Christ's kingdom, 
laid down in the 18th chapter of Matthew: for it it rea- 
sonable to suppose, that the directions of the Head of the 
Church are to be followed, substantially at least, by all 
churches, and in all ordinary cases, before they put away 
from among them, or withdraw themselves from any man 
who has been called a brother* 

This view of the matter, while it furnishes a conclu* 
sive answer to the objection which has been stated above, 
and shows that the apostolic churches had the power of 
discipline in their own hands, also assists us in under* 
standing this fundamental law of Christian discipline in 
Matt. 18: 15—18. 

In 1 Cor. 5: 1 — 8, we have Paul's instructions to the 
church at Corinth, to discipline, and even to excommu- 
nicate an offending member : " In the name of our Lord 



64 CONGREGATIONALISM. 

Jesus Christ, when ye are gathered together, and my 
Spirit, with the power of our Lord Jesus Christ'' [being 
present to sanction your doings, I counsel and direct 
you] " to deliver such an one unto Satan for the destruc- 
tion of the flesh, that the spirit may be saved in the day 
of the Lord Jesus:" [i. e to cast him out of the church, 
which is the kingdom of Christ, into the world, which is 
the kingdom of Satan, there to experience the painful 
consequences of his fleshy lusts, until humbled and mor- 
tified by the fruits of his apostasy, he shall be brought 
back to Christ by sincere repentance.] * * * "Know ye 
not that a little leaven leaveneth the whole lump ? Purge 
out, therefore, the old leaven, that ye may be a new 
lump." 

Having disposed of this particular case of flagrant sin- 
fulness, the apostle is reminded of some instructions pre- 
viously given the Corinthian church about the treatment 
of inconsistent church members; these instructions they 
had somewhat misapprehended; he therefore explains 
more fully hi3 meaning ; showing that he spake not of 
irreligious and immoral men who were of the world, but 
of such as had crept unawares into the church. He tells 
the brethren that they had power to pass judgment on 
such offenders, and requires them to put them away from 
among them : " I wrote unto you in an epistle, not to 
company with fornicators : yet not altogether with the 
fornicators of this world, or with the covetous, or extor- 
tioners, or with idolaters : for then must ye needs go out 
of the world. But now I have written unto you not to 
keep company, if any man that is called a brother be a 
fornicator, or covetous, or an idolater, or a railer, or a 
drunkard, or an extortioner: with such a one no not to 
eat. For what have I to do to judge them also that are 
without? do not ye judge them that are within ? But 
them that are without God judgeth. Therefore put 
away from among yourselves that wicked person." 

Is it not perfectly evident, that the Corinthian church 
are here directed to perform acts of discipline of the 



PRINCIPLES. 65 

highest and most solemn character? even to cut off, and 
to put away from among them, their own members. 

See also, 2 Cor. 2: 6 — 11, where Paul gives intima- 
tions to the church respecting their duty to the incestu- 
ous person, after his repentance for his sin : " Suffi- 
cient," says he, " to such a man is this punishment, 
which was inflicted of many," [that is, doubtless, by 
a vote of the majority of the church] " so that ye ought 
rather to forgive him and comfort him. f * * * Where- 
fore / beseech you that ye would confirm your love to- 
ward him." But how? Evidently by restoring him to 
their favor and communion. The apostle does not here 
speak as one having alone the key of the Corinthian 
church ; but contrariwise ; as one who recognized the 
power " of the many" (vno rwv nlsiovcav, of the majority 
of the church) to act in the matter. He does not com- 
mand the church to restore the penitent ; but he " be- 
seeches" them : much less does he restore the excommu- 
nicated person by the authority vested in himself as a 
minister of the gospel of Christ.* 

In view of these facts, the inquiry arises : If the church 
at Corinth were authorized to perform these most solemn 
and most important of all ecclesiastical acts, were they 
not empowered to transact all appropriate church busi- 
ness ? And if Paul himself, " the chiefest of the apos- 
tles," <lid not presume to act for the church, but con- 
tented himself with directing them how to act for them- 
selves — not in his name, nor by his authority, but in the 
name of the Lord Jesus Christ, and by His authority — 
then, surely, no person has a right to control and dictate 
a church ; but the power to act authoritatively must rest 

* Calvin says : " It is to be marked, that Paul, though an 
apostle, yet did not excommunicate alone, after his own will, but 
did participate the matter with the church, that it might be done 
by common authority — communi auctoritate" 

John Cotton takes substantially the same view of this case, in 
his " Keys of the Kingdom of Heaven/' pp. 87 — 90. 
5 



66 CONGREGATIONALISM. 

in the church alone, assembled together in the name, 
and by the authority of Jesus Christ. 

If in these passages the keys of the church are not put 
into the hands of the church — if the power to discipline, 
and even to excommunicate (the most important of all 
church acts) is not committed to the associated brethren, 
called the church — there is no meaning in words.* 

With what show of reason, then, can it be maintain- 
ed, that the power of excommunication is here given to 
the apostles ; and, "in a qualified sense, may apply to 
Christian teachers, in all ages ;" especially, when it is 
admitted by the same critic, that " tell it to the church," 
(tins t?5 ixxkrpla) must mean to the particular congrega* 
tion to which you both, respectively, belong ?t 

What unprejudiced reader of the Saviour's directions 
will think of denying, that the power to bind and loose, 
— to receive and to excommunicate — is here expressly 
given to the church, as such ; that is, to the " particular 
congregation" of believers to which the trespasser and 
the complainant respectively belong ; and, not to the 
apostles, as such, nor to Christian teachers alone 1 

The great Head of the Church knew that " offences 
must needs come." He knew, too, that a church could 
not long continue an organized and religious body, sep- 
arate from the world, if destitute of power to "purge 
out" the leaven of impurity which would inevitably in- 
fuse itself into the mass. Knowing all this, can we be- 
lieve that he has neglected to provide an effectual reme- 
dy? We cannot. This remedy is pointed out in the 
passages which have been quoted. Here we have an 
infallible guide, unto which if we take heed, we shall do 
well. 

* Zuinglius says : " If we look thoroughly into the words of 
Christ which are in Matt, xviii, we may find him only to be ex- 
communicated, whom the common consent of that church in which 
the man dwelleth, hath shut out." — Jacob's Attestation, p. 30. 

t See Bloomfield's New Test, in loc. • 



PRINCIPLES* '67 

Admitting the Congregational principle — that every 
company of believers, who have entered into covenant 
engagements for church purposes, is a complete church, 
and authorized to transact all business, independently of 
the authoritative control or direction of any person or 
body of men whatever — admitting this, the directions 
of the Saviour are easily understood and obeyed. But, 
denying this principle, how can we proceed in cases of 
trespass ? Who, and what is %i the church" to which we 
are ultimately to carry our cause; and whose decision 
is to be final ? If the apostles alone were intended, in 
the direction " tell it to the church," then, there is no 
one now authorized to settle difficulties between church 
members ; yea, church discipline is out of the question ; 
every member may walk as seemeth right in his own 
eyes, with none to say, " why do ye so ?" Who can be- 
lieve that Christ has left his churches in such a condition ? 

But suppose it be said, that this disciplinary power is 
lodged with the teachers of the churches, as the successors 
of the apostles 1 Then I ask, What if a church be desti- 
tute of teachers, as some of our churches are for a suc- 
cession of years % or what if the teachers themselves be- 
come corrupt f What then becomes of discipline ? 

To avoid this difficulty, the power to discipline offend- 
ers may be committed to a " Church Session."* But 
is " a church session" — i. e. the pastor and ruling elders 
of a particular congregation — " the church" of which 

* The Church Session consists of the Pastor or Pastors, and 
the Ruling Elders of a Presbyterian Congregation. — See Confes- 
sion of Faith of the Presbyterian Church, 18mo. p. 388. Phil. 
1821. This body is constructively, the church, or the congrega- 
tion. Dr. Campbell's remark upon such sort of churches is worth 
repeating: " The notion ** * of a church representative, how 
commonly soever it has been received, is a mere usurper" * ** 
Lectures on Ecc. Hist. L. 10. p. 166. — Zuinglius says of a rep- 
resentative church — " ecclesia representiva:" " Of this, 1 find 
nothing in the holy SoViptures. Out of man's devices any may 
feign what they list. We rest in the holy Scriptures." * * — J«- 
cob's Mt.#. 101. 



DO CONGREGATIONALISM. 

Christ speaks in Matt, xviii, and to which Paul refers in 
his directions to the Corinthians? If it be, why then, 
we ask, did Paul (1 Cor. v.) direct the Corinthian 
church " gathered together ," to pass an act of excommu- 
nication upon the incestuous person ? Why were not 
his instructions addressed to the officers of the church 
alone ? Is it not as clear that the apostles directed " the 
church which was in Corinth" — that is, " them that were 
sanctified in Christ Jesus, called to be saints" (1 Cor. 1: 
2, — to perform this act of discipline, as it is, that his 
epistle was directed to the church as a body, and not to 
the officers merely? And if so, then have we not evi- 
dence from the Scriptures, that the power and right to 
exercise Christian discipline were anciently vested in 
the congregated church ? and that neither the elders of 
the church, nor any representatives of the body, could 
act independently of the brethren who constituted the 
church? 

This is a principle of our system : that, so far as the 
management of its own affairs are concerned, every 
church is a little independent republic ; invested by 
Christ with all needful authority to elect officers, to dis- 
cipline offenders, to administer its own government, and 
to do all other things which are necessary to its individual 
welfare, and consistent with the general principles of the 
Gospel. 

The principles which have now been discussed, may 
be regarded as the corner stones of the Congregational 
system. On these the whole edifice rests. Remove ei- 
ther of them, and the fair fabric of Congregationalism 
will be shattered. But the storms of centuries have 
beaten upon it in vain, and it is confidently believed, 
that nothing can move it, for it is " founded upon a 
rock." 



PART II, 



DOCTRINES OF CONGREGATIONALISM. 

In the preceding pages we have considered what 
'Congregationalists regard as the most essential charac- 
teristics of a Christian church. In respect to these, we 
have ever been of one mind. But, in relation to what 
are here called (for the sake of a distinctive term, and 
for want of a better) the Doctrines of Congregational- 
ism, it is somewhat otherwise. These have, for the most 
part, been gradually developed and adopted by the de- 
nomination, in connection with the practical application 
of their fundamental principles. But, the doctrines 
which will now be enumerated, are believed to be in 
accordance with our essential principles, and to have the 
very general, if not universal assent of consistent and in- 
telligent Congregationalists of the present day. 

Congregationalists maintain, 

I. That there should be but two kinds of permanent 
church officers : elders (sometimes called pastors, teach- 
ers, ministers, overseers, bishops,) and deacons.* 

In the maintenance of this doctrine, modern Congre- 
gationalists differ materially from Episcopalians and 
Presbyterians, and even, somewhat, from the fathers of 
their own denomination. 

As it is manifest to every reader of the New Testa- 
ment that there were, in the apostolic churches, several 
orders of religious teachers and helpers besides pastors 
and deacons ; and, as we profess to copy after those 

* See Upham's Ratio Discip. ch. 4. — Bacon's Chh. Manual, 
pp. 36—40, 1st ed.— bond's Church, sec. 8.— Mitchell's Guide, 

$>. 38, 2d ed„ 



70 CONGREGATIONALISM. 

churches^ it is a reasonable question, " Why do you de- 
viate from the inspired model ?" 

We reply, Because we believe that all the official persons 
in the apostolic churches, except elders and deacons, 
were extraordinary assistants, designed to meet the pe- 
culiar exigencies of the churches in their early exist- 
ence. This conclusion we think fully authorized by the 
Scriptures themselves. In the Epistles we are furnished 
with several distinct catalogues, more or less furl, of those 
who were employed by the Holy Ghost in the days of the 
apostles, in converting men and in building up the 
churches. In 1 Cor. 12: 28 we have as complete and or- 
derly an arrangement of these religious helpers as can any- 
where be found. It is as follows : " God hath set some 
in the Church, first apostles, secondarily prophets, thirdly 
teachers ; after that, miracles, then gifts of healing, helps^ 
governments, diversities of tongues." We have here 
eight different sorts of spiritual men ; and by comparing 
this verse with the 10th verse we may, perhaps, add two 
more — those possessing the power of discerning spirits,, 
and of interpreting tongues. But no one, it is presumed, 
will aver, that the apostle is here describing the ordinary 
and permanent officers of a Christian church. He is evi- 
dently speaking of the supernatural gifts and graces of 
the Holy Spirit, and of the persons endowed with these 
several gifts and qualifications for usefulness. Compare 
1 — 11 vs.* 

In Eph. 4: 11 we have another list of the gifts imparted 
by Christ to his Church : and " He gave some apostles 
[power and qualifications to become apostles] ; and some 
prophets ; and some evangelists ; and some pastors and 
teachers ; for the perfecting of the saints, for the work 
of the ministry, [dumovlag,] for the edifying of the body 
of Christ :" i. e. Christ, on leaving this world, authorized 

* The reader will find an exceedingly interesting exhibition of 
these charismata— spiritual gifts — of the apostolic age,, in Neaar 
der, Hist. Apos-t. Chh.., Vol. I. ch.5. bk. 3, 



DOCTRINES. 71 

and instituted these several orders of religious teachers, 
viz. apostles, prophets, evangelists, pastors and teachers; 
to the end, that their labors might perfect the saints in 
knowledge and holiness, and build up the Church in this 
apostate world. 

This passage seems to imply, that the several religious 
teachers here named are essential to the accomplishment 
of the great work for which Christ came into the world ; 
and that the Church will always need, and should always 
have these instrumentalities. This may be true, and yet 
it may not be true that the church should always have 
living teachers answering to the four or five kinds above 
named. Indeed, from the very character of some of these 
teachers, it is a settled point, that the churches cannot 
have them as permanent officers ; I refer particularly to 
apostles and prophets. I know not that any body pre- 
tends that there should be an order of prophets in our 
churches. Inspiration being indispensable to the pro- 
phetic office, prophets, of necessity, cease to exist so soon 
as the gift of inspiration is withdrawn. Still, the labors 
of prophets were essential to the establishment of Chris- 
tianity, and their recorded predictions will be of great 
value to the Church in all periods of her existence. 

Apostolic Succession. 

In respect to the apostolic office, some Episcopalians 
claim that this should be continued; and assert that, in 
fact, it is continued, in their order of Bishops, so far as 
superiority in " ministerial power and rights" over the 
elders and the churches is concerned. 

It will assist us in deciding this question, to inquire — 
What were the apostles ? The Greek word translated 
apostle («;roaT(Uoc, apostolos), means, " one who is sent 
with commands, or with a message." Thus it is used 
in John 13: 16, " The servant is not greater than his lord : 
neither is he that is sent (anoaiolog, an apostle), greater 
than he that sent him." And in 2 Cor. 8: 23, " Whether 



72 CONGREGATIONALISM. 

any do inquire of Titus, he is my partner and fellow- 
helper concerning you : or our brethren be inquired of, 
they are the messenger* (anoaiokoi, the apostles) of the 
churches, and the glory of Christ." So Epaphroditus is 
called " the messenger, (unoajolov, the apostle) of the 
church of Philippi."— Phil. 2: 25. 

This title is, however, applied by way of eminence and 
distinction, to the twelve men whom Christ selected to 
be his personal attendants, and witnesses of all that he 
did and said, and of his crucifixion, resurrection, and as- 
cension ; and his principal agents in establishing his 
kingdom in the world. This is expressed by Mark 3: 14, 
15, " And he ordained twelve, that they should be with 
him, and that he might send them forth to preach, and to 
have power to heal sicknesses, and to cast out devils." 
So Matthew tells us : " These twelve Jesus sent forth" 
etc. 10: 5. — See the whole chapter, which contains 
Christ's instructions to his apostles. 

If from these instructions we turn to Christ's last in- 
terview with his chosen eleven — Judas having aposta- 
tized — we shall find the same character assigned to them. 
Having " opened their understanding, that they might 
understand the Scriptures," he said unto them : " Thus 
it is written, and thus it behoved Christ to suffer, and to 
rise from the dead the third day : and that repentance 
and remission of sins should be preached in his name 
among all nations, beginning at Jerusalem. And ye are 
witnesses of these things" — Luke 24: 45 — 48. That the 
great design of their appointment was thus understood by 
the apostles, appears from the words of Peter, when 
they were about to select one to fill the place of Judas, 
who had fallen by transgression from his high calling: 
* * " Of these men which have companied with us all 
the time that the Lord Jesus went in and out among us, 
beginning from the baptism of John, unto that same day 
that he was taken up from us, must one be ordained to be 
a witness, with us, of his resurrection." — Acts 1: 21, 22. 

Now, from these passages it is evident, that the prom- 



DOCTRINES. 73 

inent and distinctive peculiarity of an apostle was this — 
He was a witness for Christ — a chosen messenger, 
sent forth to bear witness to what he had seen and heard, 
of what Christ did and said, during his public ministry ; 
and particularly, to his resurrection from the dead ; for it 
was on this fact that the entire truth of the Christian sys- 
tem was made to rest. — See 1 Cor. 15: 14, 17. 

In further confirmation of this view of the apostolic 
character and work, see Acts 2: 32. 3: 15. 4: 20, 33. 
5: 30—32. 10: 39— 4L 13: 31. 1 Pet. 5: 1. That Paul 
was not an exception, see Acts 22: 14, 15 and 26: 16, 
22,23. ICor. 9: 1,2. 15:8. 

So far, then, as the distinctive peculiarity of the apos- 
tolic office is concerned, it is manifest, that the apostles 
can have no modern successors. We need their testi- 
mony to the important truths of the Christian system ; 
and in their inspired writings we have this testimony. 
But, as to such an order of living Christian teachers as 
were the apostles, it is impossible, except by a miracle, 
that there should be such now. 

It may be asked: "Did not the apostles possess and 
exercise a superiority in £ ministerial power and rights' 
over other religious teachers, and over the early Christian 
churches, which may be transmitted to modern succes- 
sors?" In turn it may be asked : Did the apostles pos- 
sess or exercise any superiority over other teachers, or 
over the churches, which was not founded on their pe- 
culiar relation to Christ as his chosen witnesses and 
specially commissioned and qualified agents ? And, if 
they did not, could they transmit this superiority to any 
persons not holding this relation to Christ, and not pos- 
sessing these supernatural qualifications ? 

That their authority over others was based, exclusively, 
on these extraordinary and incommunicable peculiarities, 
seems to us evident from the usual form of introduction 
in the epistles: "Paul a servant of Jesus Christ, called 
to be an apostle" etc. — " Peter an apostle of Jesus 
Christ" That it was on their character as the inspired 



74 CONGREGATIONALISM. 

apostles of Jesus Christ that they relied for authority over 
the churches, is further apparent from numerous express 
references to this fact : e. g. 2 Cor. 2: 10, where the 
apostle declares, that in granting forgiveness to the peni- 
tent offender, he acted " in the person of Christ ," — iv 
jiQouwnw Xqhjtov — as the representative of Christ. The 
same idea is repeated in the 17th verse, " speak we in 
Christ;" i. e. " in the name of Christ, as his legates/' 
In the 10: 8, Paul speaks of the " authority " which 
Christ had given him for the edification of the Church ; 
and in the 11:5, he declares his belief that he " was not 
a whit behind the very chiefest of the apostles :" and this 
he gives as a reason why his authority should be regarded 
by the Corinthians. In the 12th chapter, throughout, he 
defends his claim to the confidence and obedience of the 
churches, by the evidence he had furnished of his apos- 
tolic and inspired character. He says : " In nothing am 
I behind the very chiefest apostles, though I be nothing. 
Truly the signs of an apostle were wrought among you 
in all patience, in signs, and wonders, and mighty deeds." 
—See also 13: 2, 3, 10. Gal. 1: 11, 12. 2: 2, 6—10. 4: 
14. Eph. 3: 1—7. 

These texts seem fully to authorize the belief, that the 
apostles spoke and acted authoritatively, solely on the 
ground of their apostolic and inspired character. The 
reason why Paul had occasion to insist so much upon 
his apostolical character was, that many persons, par- 
ticularly the false teachers, questioned and denied his 
right to speak with authority in the churches: because, 
as they said, he was not an apostle, chosen of Christ, and 
empowered to act in his name. The fact that Paul 
deemed it sufficient to establish his apostolical character, 
in order to silence these opposers, proves conclusively, 
that the ground of the apostolical superiority over other 
teachers, and over the churches was, that they, the apos- 
tles, were Christ's chosen witnesses, and specially and 
divinely authorized and qualified agents. But for this, 
they would have possessed no more authority than other 



DOCTRINES. 75 

teachers. These peculiarities of character they could not, 
however, transmit to others: consequently, they could 
not, as apostles, have any successors. 

It deserves remark, that Episcopalians, though in their 
controversies with Congregationalists and Presbyterians, 
they assert that their bishops are successors of the apos- 
tles, in their superiority over the churches, and in " minis- 
terial rights and power," yet, in arguing with the Papists, 
find it necessary to maintain the same views of the apos- 
tolic office which we do. For example, the learned Dr» 
Barrow, in his work on the "Pope's Supremacy," asserts, 
that " The apostolical office, as such, was personal and 
temporary; and therefore, according to its nature and 
design, not successive or communicable to others, in per- 
petual descendence from them. It was, as such, in all 
respects extraordinary, conferred in a special manner , 
designed for special purposes, discharged by special aids, 
endowed with special privileges, as was needful for the 
propagation of Christianity and founding of churches." 

He then goes on to specify — that it was necessary that 
an apostle should have " an immediate designation and 
commission from God " * * — " should be able to at- 
test concerning our Lord's resurrection or ascension" * * 
— " be endowed with miraculous gifts and graces" * # 
perhaps be able " to impart spiritual gifts" — that "his 
charge was universal and indefinite " — " that the w T hole 
world was his province' ;" * * and that, by the " infallible 
assistance" afforded him, he could govern in " an absolute 
manner.' 7 He continues: "Now such an office, con- 
sisting of so many extraordinary privileges and miracu- 
lous powers, which were requisite for the foundation of 
the Church, and the diffusion of Christianity, against the 
manifold difficulties and disadvantages which it then 
needs must encounter, was not designed to continue by 
derivation; for it containeth in it divers things which 
apparently were not communicated, and which no man, 
without gross imposture and hypocrisy, could challenge 
to himself. 



4$ CONGREGATIONALISM. 

" Neither did the apostles pretend to commnnieate it ; 
they did indeed appoint standing pastors and teachers in 
each church; they did assume fellow-laborers or assist- 
ants in the work of preaching and governance; but they 
did not constitute apostles, equal to themselves in au- 
thority, privileges, or gifts ; for, ' who knoweth not/ 
saith St. Austin, ' that principate of apostleship to be 
preferred before any episcopacy V 'And the bishops,' 
saith Bellarmine, ' have no part of the true apostolical 
authority.' ''* — He elsewhere tells us, that " the most 
ancient writers, living nearest to the fountains of tradi- 
tion^ * * " do exclude the apostles from the episcopacy," 
i. e. they do not reckon them as bishops : or " were not 
assured in the opinion, that the apostles were bishops, or 
that thev did not esteem them bishops in the same notion 
of other s.'"f 

Evangelists. 

Having given our reasons for supposing that the au- 
thoritative and controlling power of the apostles over the 
churches and their ministers cannot be transmitted to 
•successors, we may pass to the consideration of another 
order of religious teachers — that of Evangelists. 

Evangelists are ranked next to prophets. There is 
much difference of opinion respecting the character and 
the work of an ancient evangelist. The Greek word (nay- 
ydtGTr,;, euangelistes) means literally, " one who an- 
nounces joyful news,*' a preacher of the gospel ; hence, 
some have questioned whether it designated a distinct 
order of religious teachers. That it did, seems to me 
evident from the use of the term in Eph. 4: 11 ; " He 
gave some apostles, and some prophets, and some evan- 
gelists, and some pastors and teachers." Evangelists are 
thus made as distinct from apostles and prophets as pas- 

* See under Supposition II. § 4. Vol.VJI. pp. 2(j1— --203. Al- 
so Supp. I. Arg. I. § 13 — 15. pp. lGSseq. 

I Supp. IV. throughout, particularly §6. — Dr. Campbell 
presents very nearly the same rreneral view of the apostolic 
character, etc.. as Dr. Barrow. — See Lee. 5. 



DOCTRINES 77 

tors and teachers are. We find the word used in two 
other places, Acts 21: 8, where Philip is called an " evan- 
gelist ;" and 2 Tim. 4: 5, where Timothy is exhorted 
to do " the work of an evangelist." 

The best commentators agree that evangelists, in the 
apostolic age, were religious teachers who had not the 
permanent care of any particular church, nor any fixed 
place of abode ; but were sent by the apostles into dif- 
ferent cities, that they might either preach the gospel to 
the heathen, or carry on the work of evangelization al- 
ready begun by the apostles. — See Kuinoel, Acts 21: 8. 
Blfd. on Eph. 4: 11. Doddr. ib. Mckt, Henry, Scott, 
Burkitt. Neander takes the same view of the Evangelist : 
" Next to these [the apostles] were the missionaries or 
evangelists" — Hist, of Apostolical Church, Vol. I. p. 173, 
So does Dr. Campbell, Lect. V. p. 78. 

This account agrees with what Eusebius tells us, Bk. 
III. ch, 37 of Cruse's Transl. or 33 chap, of Hanmer's. 
Mosheim (Vol. I. pp. 66, 67, Harper's ed.) supposes that 
many of the original seventy disciples, chosen and sent 
forth by Christ, were evangelists. 

These important agents in promoting Christianity, so 
far as they were endowed with miraculous gifts, can have 
no successors : their office, in other respects, was sub- 
stantially the same as that of a missionary of modern days; 
whose ministerial work is the same as that of an or- 
dained elder. 

Entertaining such views as have now been submitted, 
Congregationalists can recognize but one order of re- 
ligious teachers, viz. that of Elders, sometimes called 
pastors, teachers, bishops. 

Thus far, Presbyterians and Congregationalists per- 
fectly agree : and upon this point there has ever been an 
entire agreement among all who have advocated our de- 
nominational peculiarities. 

Upon some other points, modern Congregationalists 
differ from their Presbyterian brethen and also from the 
fathers of their own denomination. To these points 
we will next attend. 



78 CONGREGATIONALISM* 



Ttachers, Ruling Elders, and Deacones? 

Our religious ancestors recognized a distinction. \\\ 
office — not in grade — between Pastors and Teachers l 
they also admitted the office of Ruling Elder: though 
they gave the elders no such judicial power as Presbyte- 
rians do.* They had among them. too. the office of Dea- 

Governor Hutchinson, in his i - History of Massachusetts 
Bay." gives the following account of the Ruling Elder. ''Most 
of the churches — not all — had one or more ruling elders. In 
matters of offence the ruling elder after the hearing, asked the 
church if they were satisfied ;. if they were not. he left it to the 
pastor or teacher to denounce the sentence of excommunication, 
suspension, or admonition, according as the church had deter- 
mined. 

M Matters of offence, regularly, were first brought to the ruling 
elder m private, and might not otherwise be told to the church. 
It was the practice for the ruling elders to give public notice pf 
such persons as desired to enter into church fellowship with 
them; and of the time proposed for admitting them, if no suffi- 
cient objection was offered ; and when the time came, to require 
all persons who knew any just grounds, to signify them . 

•• When a minister preached to any other than his own church 
the ruling elder of the church, after the psalm was sung, said 
publicly : • If this present brother have any word of exhortation 
for the people at this time, in the name of God, let him say on." 

•• The ruling eider also read the Psalm. 

; * When a member of one church desired to receive the sa- 
crament at another, he came to the ruling elder, who proposed his 
name to the church, for their consent. 

" At the communion they sat with the minister. 

" They were considered, without doors, as men for advice and 
counsel in religious matters: they visited the sick: and had a 
general inspection and oversight of the conduct of their brethren. 

•• Every thing which I have mentioned, as the peculiar pro- 
vince of the ruling elder; so far as it was in itself necessary or 
proper, may with propriety enough be performed by the minister. 

•• It is not strange, therefore, that this office, in a course of 
vears. sunk into an almost entire desuetude in the churches. In- 
deed the multiplying unnecessary, and mere nominal offices or 
officers, whose duties and privileges are not, with certainty, 
agreed upon and determined, seems rather to have had a natural 
tendenevto discord and contention, than harmony and peace. 1 ' 
Vol. 1. pp. 426, 427. 



DOCTRINES, 79 

cotiess or Reliever, in conformity with the practice of 
the apostolic churches. These several offices are recog- 
nized in the Confession of the North of England Con- 
gregational church, as early as 1589. And, (with per- 
haps the exception of Deaconess) by the London Con- 
gregational church, formed 1593.* 

Thomas Hooker believed that the New Testament 
authorized these five church officers : — Pastors, Teach- 
ers, Ruling Elders, Deacons and Deaconesses.f The 
Cambridge Platform, framed the same year that Hooker 
wrote, mentions the same church officers ; J though it 
speaks of the Deaconess as a church officer less essential 
to the interests of the churches than are the other officers. 
Its language is : " The Lord hath appointed ancient 
widows, when they may be had, to minister in the church, 
in giving attendance to the sick, and to give succor un- 
to them and others in like necessities:" 1 Tim. 5: 9,10. 
— Chap. 7. §7. When the ' Ratio Disciplinae, Frat. 
Nov-Anglorum' was published, in 1726, the office of 
Deaconess seems to have been entirely dropped ; and that 
of Ruling Elder extensively questioned, and " almost 
extinguished."-— See Art. 7. Both were at length given 
up by our churches ;'as was that of Teacher, in distinction 
from Pastor : and now, but two kinds of church officers — ■• 
Pastors and Deacons —are recognized by Congregation- 
alists as jure divino — required by the Scriptures. Even 
from the time that the Cambridge Platform was laid, 
(1648), there were some persons in our churches, ac- 
cording to Mather, who could not " see any such officer 
as we call a Ruling Elder, directed and appointed in the 
word of God." And as early as 1702, Cotton Mather 
wrote : " Our churches are now nearly destitute of 
of such helps in government." — Magnolia, Bk. 5. 
ch. 17. §4. 

* Hist. Cong. App. No. 1. Also, p. 277. 

t Survey of Chh. Discip. P. II. ch. 1. 1 rinted in 1648. 

t Chapters 6 and 7. 



80 CONGREGATIONALISM. 

Before we examine the evidence tending to show that 
pastors and deacons are the only divinely constituted, 
permanent church officers, it may be well to consider, 
why our churches have given up the other officers: 

(1) As it respects the office of Teacher. 

This office, in distinction from that of pastor, was 
built on what the apostle says, Eph. 4: 8, 11. — " When he 
[Christ] ascended up on high, he led captivity captive, 
and gave gifts unto men: And he gave some, apostles; 
and some, prophets; and some, evangelists; and some, 
pastors and teachers" etc. This text was supposed to 
teach, that our churches should have both pastors and 
teachers. The very arrangement of the text, however, 
suggests, that a different interpretation ought to be given 
to the last clause. This does not read, as the preceding 
do, some pastors; and some teachers; but " some pas- 
tors and teachers ;" which arrangement certainly allows, 
if it does not require, that the same officer should be both 
pastor and teacher: especially, as feeding the church of 
God — i. e. instructing it — is declared to be an impor- 
tant part of the pastor's work. — See Acts 20: 28. 1 Pet. 
5: 1—4. Compare these passages with ] Cor. 12: 28., 
where the apostle, in describing the provision made by 
God for the edification of his Church, enumerates — 
" first, apostles, secondly, prophets, thirdly, teachers, af- 
ter that, miracles," etc. Now, unless he includes the 
pastor in the term teacher, he has entirely omitted this 
most important church officer. He, doubtless, used the 
term as synonymous with pastor. Indeed, the two offi- 
ces seem naturally to run into each other : and this very 
difficulty of keeping them separate, may have helped to 
convince our fathers that they had misinterpreted the 
passage on which the distinction had been founded. 

(2) We come next to speak of Riding Elders. 

The principal foundation on which this order of church 
officers is built, is 1 Tim. 5: 17. — " Let the elders that 
rule well be counted worthy of double honor [dinXijg ti- 
fiijg may denote both competent reward and suitable re- 



DOCTRINES. 81 

spect]— especially they who labor in the word and doc- 
trine." 

This passage was supposed by our fathers, and is still 
believed by our Presbyterian brethren to teach, that there 
should be one order of elders who should be simply rulers 
in the churches : and another, answering to our pastors 
and teachers, who should labor in word and doctrine 
also. 

To this inference, it is objected : First, that the verse 
may be otherwise construed ; and that, without violence 
to the original : e. g. especially as they labor in word 
and doctrine — {laliviaol Koniwvrsq sv ko/co am dldcurxaXia. 
The word rendered labor (aoTxiuvTeg) means, literally, — 
ic earing out, fainting through weariness; and the ex- 
pression — especially those wearing themselves out y etc. 
intimates, that the apostle, instead of designating two 
kinds of elders, and saying that the latter had special 
claims on the bounty and respect of the churches; in- 
tended rather to be understood, that, though all their di- 
vinely constituted leaders and guides were deserving of 
a liberal support (for this is evidently the meaning of 
double) and the respect of the churches — yet, more es- 
pecially did those spiritual guides and rulers (a general 
name for those who had the care of the churches) de- 
serve this compensation and respect, who were eminent- 
ly faithful and laborious in their pastoral and ministeri- 
al duties ;— those who were wearing out their very lives 
for their people. — See Upham's Ratio, § 38. Limborch, 
in Doddridge ; and Scott, and Henry, in loc. 

Secondly. In support of the general position alluded 
to above, it may be further remarked : that, while there 
is scarcely another text which, independently of this, 
would even suggest that there should be an established 
eldership for ruling the churches merely, there are seve- 
ral passages which connect ruling and teaching together, 
as the appropriate work of those who have the care of 
the churches : e. g. 1 Thess. 5: 12, 13 — " We beseech 
you brethren, to know them which labor among you and 
6 



82 CONGREGATIONALISM. 

are over you in the Lord — [the same words are here em- 
ployed as in 1 Tim. 5: 17 — y.oni(Lrjag * * v.ui TigoiaTa^s- 
vovg] — and admonish you; and to esteem them very 
highly in love for their works' sake." * * 

The natural and obvious construction of this passage 
will teach us, that one and the same order of persons is 
here spoken of: viz. such as labor in word and doctrine 
— preside in the assemblies of the church— and act as 
the mouth of the church in admonishing the unruly; and 
if so, then this text throws light on that in 1 Timothy ; 
and is very nearly a parallel. 

Another passage of the same general import may be 
found in Heb. 13: 7, 17, 24 ; " Remember them which 
have the rule over you, who have spoken unto you the 
word of God" * * or more correctly — " Remember those 
who, having presided over you, have spoken to you the 
word of God." — See Doddridge. 

These rulers (qyovydr**) are allowed by almost all ex- 
positors, to be the same as those spoken of in Timothy. 
— See Doddridge, Macknight, Bloomfield. And to these 
rulers, presidents, or guides is expressly assigned the 
work of teaching the word of God. — See also, verses 17 
24. Nov*', these passages furnish no intimation that 
there were any rulers established in the churches ex- 
cept such as watched for souls — spoke the word of God 
— labored in the zvord and doctrine ; or, in other words, 
such as were the pastors and overseers of the churches. 

Another text, somewhat relied on by the advocates of 
Ruling Elders, is 1 Cor. 12: 28; "God hath set some 
in the church, first apostles, secondarily prophets, thirdly 
teachers; after that, miracles, then gifts of healing, 
helps, governments, diversities of tongue." 

But this passage is too weak to stand alone in the con- 
troversy. The apostle indeed speaks of helps (arTdrjipeig, 
those who aid, assist, etc.) but we may just as well sup- 
pose this expression refers to any other kind of aid or as- 
sistance as that of ruling. The word governments (xv- 
(SsgvtjGeig) , means the office of governor, director, or su~ 



DOCTRINES. 83 

perintendent ; but, why should we suppose a ruling elder 
referred to here, rather than a bishop or pastor, as Wahl 
supposes 1 — See Lexicon. 

There is, however, another and, as it seems tome, an 
entirely satisfactory way to dispose of this. It is this : 
The apostle in the 12th and 13th chapters of 1 Cor. is 
treating, not of the ordinary, and established, and perma- 
nent officers of the churches of Christ, but of the spiritu- 
al and miraculous gifts, which, for wise and obvious 
reasons, God bestowed on many of the early Christians. 
This is perfectly obvious from the first eleven verses of 
the 12th chapter. So that, should it be admitted, that 
among these diversified gifts of the Spirit, the gift of 
government — or eminent qualifications for administering 
the government of the churches — was imparted to some 
of the elders who had been ordained over them; it would 
by no means follow, that these gifted ones were simply 
rulers or governors, and not teachers ; much less would 
it follow, that there should be such an order of ruling 
elders in our churches. 

This passage, and one nearly parallel, in Rom. 12: 6 
— 9, instead of authorizing the establishment of a bench 
of mere ruling elders in each church, would rather go to 
countenance the practice early adopted by the churches, 
and the first step towards Diocesan Episcopacy, of choos- 
ing one of their several elders to act as a leader, guide, 
and governor or overseer in each church ; who finally 
received the title of inlaxojiog, the bishop, or TrgosdTwg, 
the president. But, to our minds, the passage furnishes 
authority neither for ruling elders nor diocesan bishops; 
but simply informs us, that among other miraculous gifts 
imparted to the early Christians was that of unusual skill 
in governing. And this, surely, was not less important 
to the welfare of the churches than the gift of healing, or 
of discerning spirits, or of interpreting tongues. 

Thirdly. There is one other view of this controversy 
about ruling elders which we deem very important, and 
conclusive in our favor; viz. that no description of their 



84 CONGREGATIONALISM. 

qualifications, etc. is any where given in the New Testa- 
ment ; nor any directions for choosing and ordaining 
them. We certainly might reasonably expect that Paul 
in his directions to Timothy or Titus, who were employ- 
ed in setting in order churches, would give some hint 
about this important order of church officers, if indeed 
they were jure divino, and intended to be permanent in 
the churches. We find directions about elders or pas- 
tors, and also about deacons; but nothing here or else- 
where about the .peculiar qualifications of an intermediate 
order. We feel justified, therefore, in the inference, that 
such officers as ruling elders are not, by Divine authority, 
established in Christian churches. 

I have now said what seems to be necessary to explain 
why modern Congregationalists cannot recognize the 
office of ruling elder. I might add to the above, as col- 
lateral considerations against this order, — the danger of 
conflict with pastors in the administration of church gov- 
ernment — the difficulty of procuring in most of our 
churches, besides the necessary number of deacons, a 
sufficient number of persons suitably qualified for ruling 
elders — and yet further, that the deacons can ordinarily 
furnish the pastors with all needed counsel and help in 
the administration of church government ; all these con- 
siderations might be urged as arguments against this of- 
fice as a prudential arrangement. But I have already 
dwelt quite long enough upon this question. The con- 
elusion of the whole matter is this : modern Congrega- 
tionalists have dropped the office of ruling elder in their 
churches, because they cannot find satisfactory evidence 
that there ever was such an order of men as ruling elders 
in the churches; or, if there were, that they w r ere other 
than miraculously qualified for their temporary work in 
the apostolic churches.* 

* In Mosheim's Commentaries, or Larger .History of the first 
three centuries, is a long note, in which this question of Ruling 
Elders is discussed, and the views expressed above generally 
maintained.— Vol. I. pp. 215—218. 



DOCTRINES. 85 

(3) The same view substantially may be taken of 
another class of church officers mentioned in the New 
Testament— the Deaconesses. These were an order of 
helpers, which the peculiarities of Eastern manners and 
customs rendered necessary to the primitive churches. 
Every reader of ancient history must be aware, that in 
most Oriental countries familiar social intercourse be- 
tween the sexes was not allowed. Even to this day, 
an Eastern lady would regard herself as degraded were 
she exposed to the gaze of the other sex. Hence the 
practice of veiling the face ; and in some instances, even 
the whole person. 

To meet this state of things among the people to whom 
the gospel was first preached, it became expedient to ap- 
point aged women, usually widows, to administer to the 
necessities of the female disciples ; to visit them in sick- 
ness ; to distribute among them the charities of the 
church ; and, in various other ways, to minister to their 
wants both temporal and spiritual. 

To these females, reference is, perhaps, made in 1 
Tim. 5: 9, 10 ; " Let not a widow be taken into the num- 
ber (that is, of the deaconesses) under threescore years 
old/' etc. 

Phebe, spoken of by the apostle, Rom. 16: 1, was one 
of this number: " I commend unto you (or I introduce 
to your Christian confidence) Phebe, our sister, which 
is a servant (didxopov, a deacon) of the church at Cen- 
chrea." 

From Ecclesiastical History we learn that these dea- 
conesses were set apart to their office by imposition of 
hands. " Yet we are not to imagine, that this consecra- 
tion," says Bingham, " gave them any power to execute 
any part of the sacerdotal office * * . Women were al- 
ways forbidden to perform any such offices as those." * * 
" Some heretics, indeed," as Tertullian observes, " allow- 
ed women to teach, and exercise, and administer bap- 
tism ; but all this," he says, " was against the rule of the 
apostle." * * * * Epiphanius, a Christian father who 



96 CONGREGATIONALISM. 

died about A. D. 403, says: u There is indeed, an or- 
der of deaconesses in the church, but their business is 
not to sacrifice, or perform any part of the sacerdotal 
office, * * but to be a decent help to the female sex in 
the time of their baptism, sickness, affliction or the 
like."* 

If the primitive churches were authorized to ordain 
these " female public servants, or deaconesses'' — which, 
however, the Scriptures nowhere intimate — it is very ob- 
vious that they were, like several other servants of the 
churches in those days, extraordinary, and not designed 
for permanent church officers; but appointed simply to 
meet the exigencies of the church in Eastern countries; 
and consequently, that when these exigencies ceased, 
or among a people of different habits, the office itself 
should be discontinued. 

Setting aside the apostles, and those spiritual persons, 
and extraordinary assistants whose claims have been 
now considered, we have remaining, as constituted and 
permanent officers in the church of Christ : 

1. Elders. These were ordained persons, who had 
the charge of particular churches ; and, so far as we are 
informed, had no ecclesiastical authority in any other 
church than that " over which the Holy Ghost had made 
them overseers." 

The account of the second visit of Paul and Barnabas 
to the churches of Asia Minor (Acts 14: 21 — 23) con- 
firms this view. We read : " And when they had or- 
dained them elders in every chureh, and had prayed with 
fustms:, they commended them to the Lord in whom they 
had believed." Now, the unavoidable inference from 
this passage is, that these churches, which were founded 
by the labors of the apostles, were each of them furnished 
with one elder or more. The number was probably reg- 

* " Antiquities of the Christian Church,'" Book II. ch. "22. § 7. 
See a full account of this matter in Coleman's Christ. Antiqui- 
ties, pp. 115 — 118. 



DOCTRINES, 87 

ulated by the size of the church and the circumstances 
of the eiders. It is probable that most of the primitive 
elders were men who labored at some trade or secular 
business most of their time. Hence, in part, the neces- 
sity of ordaining several elders over a single church, if 
that church was large. — See Acts 14: 23. 15: 6. 20: 17. 
21: 18. Phil. 1: 1. 1 Thess. 5: 12. Tit. 1: 5. 

Another reason for the plurality of elders in the prim- 
itive churches, may, perhaps, be found in the fact, that 
the larger churches, in times of persecution particularly, 
were compelled to meet in small companies, in private 
houses, in vaults, or caves, and other places of security, 
in order to worship God unmolested: each of these as- 
semblies would need an elder to conduct its religious 
services; and thus several overseers would be necessary 
for a single church of any considerable size. Then 
again, the elders were specially exposed to be cut off by 
persecution; and if there had been but one to a church., 
that church might, any day, have been left destitute of a 
teacher and overseer. 

In proof that the elders of the primitive churches were 
the same order of men that are sometimes called pastors, 
over seer -s, and bishops 9 reference may be made to the epis- 
tle of Paul to Titus. In chap, 1 st, verse 5th, Paul says to 
Titus : " For this cause left I thee in Crete, that thou 
shouldst set in order the things that are wanting;" — that 
is, the things necessary to the complete organization, 
and the spiritual improvement of the churches , — " and 
ordain elders in every city, as I had appointed thee ;" 
or, as I had previously instructed thee to do. 

Paul, it seems, had visited Crete in company with 
Titus ; and their united labors had gathered a number of 
Christian churches on that island. But, as Paul was 
pressed for time, and the island was very populous — con- 
taining, according to Homer, one hundred cities — the 
apostle could not make all the necessary arrangements, 
and give all the needed instruction for the complete or- 
ganization of the numerous converts into distinct church- 



88 CONGREGATIONALISM. 

es. He therefore left Titus in Crete, with instructions 
how to proceed in this important work. In the pas- 
sage just quoted, these instructions are referred to, and 
some of the more important items in them recapitulated. 
One of the most prominent of which was — to " ordain 
elders [nQ^G^vjsQovq — presbuterous ; whence the English 
presbyters) in every city" — that is, in every city where 
there was a church : or, in other words, to supply every 
church with elders.* 

This is precisely what the Apostle and Barnabas did 
in the cities of Asia Minor, among which they had been 
preaching the gospel. — See iicts xiv. 

Having given this general direction, " to ordain elders 
in every city ;" the Apostle next tells Titus what sort of 
men to select for elders: " If any be blameless, the hus- 
band of one wife" [only], " having faithful children, not 
accused of riot, or unruly." Then, in the following 
verse — as if purposely to show that an elder and a bishop 
were precisely the same officer — he continues : " For a 
bishop [inlvxonov — episcopon — an inspector, an over- 
seer] must be blameless, as the steward of God; [of 
God's house, which is his church] not self-willed, not 
soon angry," etc. Here we perceive that the words el- 

* [n the spurious postscripts to the epistles of Paul to Titus 
and Timothy, these Evangelists are called Bishops^ Timothy 
is said to have been " the first bishop of the church of the Ephe- 
sians ;" and Titus to have been " the first bishop of the church 
of the Cretians." Now, in reference to these postcripts, " it is 
universally agreed, among 1 the learned, that they are of no au- 
thority." They were probably annexed to the epistles as late 
as the fifth century. li Certain it is," says Dr. Campbell, " that 
in the three first centuries, neither Timothy nor Titus is styled 
bishopby any writer. It also deserves to be remarked, that in 
the island of Crete, of which Titus is said * * to have been or- 
dained the first bishop, there were no fewer, according to the 
earliest accounts and catalogues extant, than eleven bishops. 
Hence it is, that Titus has been called by some of the late fath- 
ers, — an archbishop ; though few of the warmest friends of Epis- 
copacy pretend to give the archiepiscopal order so early a date,' 
Lec» 5. p. 79. 



DOCTRINES. fty 

der and bishop are used interchangeably, to designate the 
same church officer. Nothing can be more clear. 

In the same manner are the words used by the Evan- 
gelist, in giving an account of Paul's interview with the 
elders of the church at Ephesus, Acts 20: 17 — 28 ; " And 
from Miletus he sent to Ephesus, and called the elders 
of the church;"*— jovg nQujfivisQovg ir\g ixxfaialag. In 
the 28th verse the same persons are called overseers, or 
bishops : " Take heed, therefore, unto all the flock, over 
which the Holy Ghost hath made you overseers (imaxo- , 
novg, bishops), to feed the church of God, which he hath 
purchased with his own blood." The case is so plain 
that no one need doubt that the same order of men are 
called either elders, bishops, or overseers, interchangea- 

The same thing is apparent from the description of a 
good bishop, I Tim 3: 1 — 7 ; which answers, exactly^ 
to the requisite of a good elder, Tit. 1: 5 — 9.f 

The Greek word irQea^ineQog, translated presbyter or 
elder, means literally, an older, or an old man ; being the 
comparative of ngsapvg, old. The term was originally 
applied to the heads of the tribes of Israel, and to the 
members of the Jewish Sanhedrim or high court of the 
nation. These were generally men advanced in life; 

* The Syriac version, made probably early in the second cen- 
tury, and one of the most valuable of all the ancient translations, 
reads: — il elders of the church of Ephesus, — Venire fecit pres- 
byteros ecclesias Ephesi" A hint worth remembering-, as an 
offset to the quotation from Irenaeus, designed to prove that 
these elders, or bishops, were from several neighboring churches, 
and not from Ephesus alone. — See Stillingfleet's Irenicum, p, 
292. 

t The reader who wishes to examine this matter more fully, 
and especially, if he would know the sentiments of the fathers of 
the church, and the English Reformers upon this subject, is re- 
ferred to Dr. Dwight's Theology, Ser. 150 and 151, and to Prof. 
Pond's most satisfactory exhibition of the matter, in the 8th 
chapter of his book on " The Church," and Dr. Campbell's Lec- 
tures on Ecc. Hist. See also Hist, of Cong. pp. 102, 195 — 19b. 



90 CONGREGATIONALISM. 

and distinguished for sobriety, knowledge, and sound 
judgment. The term is applied to the teachers of the 
Christian church, because these were, at first, selected 
from the more aged, and experienced, and intelligent 
converts to Christianity. 

The first place in which the term " elder" is used in 
the New Testament to designate a Christian teacher, is 
Acts 11:30; "The disciples, every man according to 
his ability, determined to send relief unto the brethren 
which dwelt in Judea. Which also they did, and sent 
it to the elders by the hands of Barnabas and Saul." We 
find it in numerous other places, in such connections as 
to prove, conclusively, that the same order of persons is 
designated by the term presbyters or elders, as are else- 
where called bishops, overseers, or pastors. 

The first epistle of Peter 5: 1 — 4 very clearly illus- 
trates this. " The elders (Tcowflvieoovc) which are among 
you, I exhort, who am also an elder" (or co-elder) * * 
" Feed the flock" [noi^dvais, act the part of a pastor 
towards the flock] " of God which is among you." 
Here we have the pastoral character introduced ; the el- 
ders are spoken of as pastors ; allusion being made to 
such passages as Jer. 3: 15; "I will give you pastors 
according to my heart, which shall feed you with know- 
ledge and understanding." These pastors or elders are 
next described as bishops, " taking the oversight thereof, 
[ijiujxojiovi'Tsg, acting the bishop, overseeing the church], 
not by constraint, but willingly; not for filthy lucre, but 
of a ready mind : neither as being lords over God's heri- 
tage, but being ensamplcs to the flock. And when the 
chief Shepherd shall appear, ye shall receive a crown of 
glory that fadeth not away." Which is, as if the apostle 
had said : The elders or pastors are to act the part of 
bishops in the church : they are to govern the church, 
not, however, with lordly authority, but rather by the 
weight of their holy example and their strict conformity 
to the directions and spirit of the Chief Shepherd and 
Bishop of souls- 



DOCTRINES. 91 

How the apostle could teach the identity of the office 
of presbyter or elder, and bishop or overseer, and pastor 
and teacher, more clearly then he does in this passage, 
it would be difficult to conceive. Dr. Bloomfield in his 
note upon this chapter seems to admit this identity. His 
words are : "The apostle now gives particular injunc- 
tions to the presbyters, i. e. the bishops and pastors of the 
church." * * 

The titles pastor and teacher designate " the office- 
work" of elders or bishops; namely, to guide the flock, 
to preside over them, and to feed them with knowledge 
and wisdom. Jesus Christ is the Chief Shepherd and 
Bishop of souls (1 Pet. 2: 25) ; and every elder in his 
church is an under bishop and shepherd, or pastor, of a 
portion of his flock. 

Can anything be made more plain, from Scripture tes- 
timony, than the correctness of this doctrine of Congre- 
gationalism — that elder, pastor, bishop, are different titles 
of the same church officer ? * 

Dr. Bloomfield himself, though a devoted churchman, 
is constrained to admit, that " the best commentators, 
ancient and modern, have, with reason, inferred that the 
terms [elder and bishop] as yet denoted the same thing." 
— See Bloomfield's New Testament, Acts 20: 17, note. 

If, then, these terms " as yet,'" (that is, during the life 
time of the apostles) signified the " same thing,'''' by what 
authority are they now made to signify different things? 

Waddington, another Episcopal writer, admits that 
" it is even certain, that the terms bishop, and elder, or 
presbyter were, in the first instance, and for a short pe- 
riod, sometimes used synonymously, and indiscriminately 
applied to the same order in the ministry." — Hist, of 
Chh. ch. 2. § 2. 

Bishop Onderdonk. fully admits that the word bishop 
and elder have uniformly, and precisely the same mean- 
ing in Scripture. He says: "The name Bishop, which now 
designates the highest grade of the ministry, is not appro- 
priate to that office in Scripture. That name is given 



92 CONGREGATIONALISM. 

to the middle order, or Presbyters ; and all that we read 
in the New Testament concerning ' Bishops' * * is to 
be regarded as pertaining to that middle grade" — that is, 
to presbyters, or elders. — Episcopacy Tested by the 
Scripture, p. 12. 

If this be an admitted fact, and the soundness of the 
first principle of Congregationalism be allowed — that the 
Scriptures are our safe and only guide in respect to 
church polity — then, it must follow, that no distinction 
should now be made between elders and bishops. This 
is Congregational doctrine. 

2. Deacons are the only other permanent church offi- 
cers recognized by Congregationalists. 

The original appointment of deacons, is given in Acts 
6: 1 — 6 ; " In those days, when the number of the disci- 
ples was multiplied, there arose a murmuring of the Gre- 
cians against the Hebrews, because their widows were 
neglected in the daily ministration ; " that is, in the dis- " 
tribution of the charities of the church. " Then the 
twelve called the multitude of the disciples unto them," — 
that is, all the professing Christians of the city ; or, the 
church — " and said : It is not reason that we should 
leave the word of God and serve tables " — or, leave the 
the preaching of the gospel to attend to secular business. 
" Wherefore, brethren, look ye out among you seven men 
of honest report, full of the Holy Ghost and wisdom, whom 
we may appoint over this business ;" — or set apart, or- 
dain (xaTaom]<jo[xsv) to this work — " but we will give our- 
selves continually unto prayer and the ministry of the 
word. And the saying pleased the whole multitude 
(navioq tov TtXij&ovq), and they chose Stephen, a man full 
of faith and of the Holy Ghost, and Philip, and Prochorus, 
and Nicanor, and Timon, and Parmenas, and Nicholas, 
a proselyte of Antioch. Whom they set before the apos- 
tles ; and when they had prayed, they laid their hands on 
them," — or, in other words, ordained them. 

The specific object for which these men were selected 
and ordained, explains the nature of their office, and fur- 



Doctrines. 93 

nishes a conclusive argument for its perpetuity. The 
primitive churches were accustomed to take up weekly 
contributions for the relief of the widows and the father- 
less, and the sick and necessitous among them. — See 1 
Cor. 16: 1—3. 2 Cor. viii. and ix. 1 Tim. 5: 16. This 
care of the poor was specially important in times of perse- 
cution, when Christians were liable to be stripped of their 
property, driven from their homes, shut up in prison, and 
even martyred for the truth. Thus were many families 
deprived of their supporters; wives were made widows ; 
and children, orphans. It became, therefore, the impe- 
rious duty of the Church, for whom these persons suffer- 
ed, to minister to their necessities. While the Christians 
were few in number, the apostles and elders could easily 
take charge of these charities ; but when " the number of 
the disciples was multiplied," the teachers of the church- 
es could not do this work without neglecting their appro- 
priate and peculiar business, of teaching and ruling. 
Under these circumstances, the apostles, acting by Divine 
authority, directed the church at Jerusalem to choose 
from among themselves a suitable number of persons, who 
might be set apart to this particular and important busi- 
ness; and thus a new order of church officers was estab- 
lished.* 

* It is the opinion of some commentators, that this was not the 
origin of the deacon's office ; but, rather, that after the example 
of the Synagogues, there had from the beginning been such ser- 
vants in the Christian churches as deacons. And, that these 
seven deacons were added to those already existing in the church 
at Jerusalem ; and were selected from among the foreign Jews, 
in order to obviate complaints of inattention to their widows. — 
See Mosheim, Vol. I. p. (30 — 70. He supposes the " young men " 
mentioned Acts 5: 6, 10 and 1 Pet. 5: 5 — were deacons. Kuinoel 
and B loo infield agree with Mosheim, so far as the first opinion 
is concerned. 

The question respecting the design of the deacon's office, and 
the manner of selecting and inducting into office is not affected 
by the opinion of these writers. Neander rejects this theory of 
Mosheim and others ; and maintains that of the text. — See Hist. 
of the Apost. Chh. Vol I. pp. 34—41. 



94 CONGREGATIONALISM. 

That the office of a deacon was not confined to the 
church at Jerusalem, where it was first introduced, is ap- 
parent from the repeated mention of this church officer 
in other connections. Thus Paul addresses the " saints 
at Philippi, with the bishops and deacons.'" — Phil. 1:1. 
And in his letter of instructions to Timothy, respecting 
the proper organization of Christian churches, he express- 
ly specifies the office of the deacon: " Likewise must the 
deacons be grave, not double-tongued, not given to much 
wine, not greedy of filthy lucre ; holding the mystery of 
the faith in a pure conscience. And let these also first be 
proved ; then let them use the office of a deacon, being 
found blameless." — See 1 Tim. 3: 1 — 15. 

It is true, that the necessity of " daily ministrations" 
among the poor of our churches, may not be now so great 
as it was in apostolic times; but the poor, the churches 
will always have among them ; for unto the poor the gos- 
pel has always been most successfully preached ; and the 
poor in this world are still those whom God hath chosen 
to be rich in faith. So long as these things shall be true, 
so long will there be occasion for the apostolic deacon. 
It is not, however, to be inferred, that the whole office- 
work of the deacon was confined to the care of the poor. 
The reason assigned by the apostles for the selection of 
" the seven," was : " It is not reason [agstnov, right, fit, 
proper] that we should leave the word of God, [the preach- 
ing of the gospel] and serve tables :" — diaxovuv tgani^aig, 
to administer tables; i. e. by implication, to take care of 
pecuniary affairs. — See Wahl's Lexicon.* 

Hence our churches have judged it to be proper to 
commit to their deacons the care of their funds, if any 
they chance to have, and their pecuniary matters gene- 
rally. They reason thus : if it was wrong for the apostles 
" to leave the word of God to serve tables," it must be 
equally so for any preachers of the gospel. And, if it is 

* The same view is taken by Neandcr. — Hist, of Apost. Chh. 
Vol. 1. p 3&, note. 



DOCTRINES^ 95 

wrong for ministers of the gospel to neglect their appro- 
priate work to attend to pecuniary affairs, it must be- 
equally so for them to be cumbered about any secular 
business, even though connected with the welfare of the 
church. But every person at all conversant with church 
affairs is aware, that there are many things of a secular 
character which must be attended to, or the interests of 
the church' will materially suffer. This being true of 
every church, in every age, it is evidently suitable and 
proper that there should be permanent church officers 
set over " this business." The importance of this office 
is acknowledged by the conduct of those denominations, 
even, who deny its existence. No church, it is believed, 
has found it convenient to dispense with the services of 
secular agents in church affairs. Some have their church 
wardens, others their stewards. Congregationalists pre- 
fer to follow apostolic example, and choose, as permanent 
officers, a sufficient number of deacons, who are set apart 
to the work of serving tables, and in other ways reliev- 
ing their pastors and assisting their brethren. 

Objections Considered. 

It has been objected to this view of the deacon's office, 
that Stephen and Philip, two of the primitive deacons, 
were found, soon after their ordination, preaching the gos- 
pel ; and one of them, administering the ordinance of 
baptism. Hence it is inferred, that a deacon should be 
a preaching church officer. 

In reply, it may be said, that it is obvious on the slight- 
est examination of the subject, that the apostles directed 
the church at Jerusalem to elect deacons for secular pur- 
poses. " Look ye out among you seven men of honest 
report, etc., whom we may appoint [xajcHTirjaouev, set 
apart, ordain] over this business" — viz. the distribution 
of the charities of the church, and the necessary secular 
work connected therewith. 

But, if these deacons were chosen by the church to 



96 CONGREGATIONALISM. 

preach the gospel; then, in order to administer the char' 
ities of the church and to do other secular work, they must 
have left" the icorci of God tG serve tables,' 1 as really as 
the apostles had previously done ; or, the evils which their 
appointment was designed especially to remove, must have 
remained unremedied : and if so, what was gained by 
this election of deacons ? 

But it is asked: "Why need these men be full of the 
Holy Ghost and wisdom, if they were designed merely to 
superintend the temporalities of the church !" The an- 
swer is at hand: Because eminent piety, as well as hon- 
esty and wisdom, was necessary to a faithful, fearless, and 
successful discharge of their official duties, as stewards 
of the charities of the church, and guardians of its secular 
interests. 

Furthermore, these deacons were to mingle extensively 
with the Jewish and heathen population of the city, in 
their visits from house to house, and in the transaction of 
their secular business; and by the people generally, 
would be regarded as representatives of the entire Chris- 
tian Church. Hence the necessity that they should be 
men " full of the Holy Ghost and wisdom ;" — men of emi- 
nent piety arid devotion to God, tempered with much of 
that " wisdom which cometh down from above, and is 
profitable to direct." 

Besides this eminence in personal piety, it is by no 
means unlikely that " the seven,*' who were selected for 
deacons in the Jerusalem church, were distinguished 
among their brethren for the possession of some of those 
miraculous gifts of the Spirit which were early vouch- 
safed to the church. — See 1 Cor. xii. These would be 
specially valuable to men who were to sustain that rela- 
tion to the Church and the world which the primitive 
deacons are supposed to have held. 

Whatever this " fullness of the Holy Ghost" was, it 
was not imparted by the laying on of hands of the apos- 
tles at the time of the ordination of the deacons, but was 
possessed by " the seven," probably in common with 



DOCTRINES. 97 

many of their Christian brethren, previously to their or- 
dination.* It was, undoubtedly, that full and constant 
enjoyment of the Divine presence which rendered them 
eminently holy and wise; and in other respects, pecu- 
liarly fitted them for the service assigned them. 

But it is said, that Philip and Stephen certainly exer- 
cised the prerogatives of eldership ; that they preached 
the gospel, and, one of them, administered the rite of 
baptism. 

As it respects Stephen, this is not asserted by the sa- 
cred historian. It is said, indeed, that " Stephen did 
great wonders and miracles among the people ;" and, 

* It seems evident that the first deacons were ordained. For 
we read : " When they" — the apostles — " had prayed, they laid 
their hands upon them" Acts 6: 6. Compare v. 3. 

Upon this passage Bloomfield remarks: " Selden and Wolf 
deduce the origin of laying on of hands from the age of Moses, 
* * * * Num. 27: 18. Hence the custom obtained in the Jewish 
church, and was thence introduced into the Christian. As lay- 
ing on of hands had always been used in praying for the good of 
any person present, in order to show dsiy.rty.ag, for whom the 
benefit was entreated ; so it was, also, from the earliest ages, a 
rite of institution to office, which is conferred by symbol. 

The Cambridge Platform, which contains the articles of 
" Church Discipline, agreed upon by the elders and messengers 
of the churches, assembled in the synod at Cambridge in New 
England, Anno 1648 " — expressly recognizes the propriety and 
duty of ordaining deacons. " Church officers," says the Plat- 
form (ch. 9. §1.) " are not only to be chosen by the church, but 
also to be ordained by imposition of hands and prayer." In the 
6th and 7th chapters of the Platform, the officers of the church 
are designated ; and among them, is the deacon, its language 
is as follows : " The office of deacon is instituted in the church 
by the Lord Jesus. * * The office and work of a deacon is to 
receive the offerings of the church and gifts given to the church, 
and to keep the treasury of the church, and therewith to serve 
the tables which the church is to provide for." 

The practice of ordaining these officers has, to some extent, 
gone into disuse among Congregational churches, it is an im- 
portant question, however, whether we have not, in this partic- 
ular, departed from " the right way ;" — from the doctrine of our 
fathers, and the example of the apostles? See on, P. IV. § 2. 

7 



yo CONGREGATIONALISM. 

that he " disputed" with various opposers of the gospel, 
(Acts G: 8, 9) ; but all this he might have done while 
employed in the work of distributing to the necessities of 
the poor saints. As he went from house to house on these 
errands of mercy, he was quite as likely to fall in with the 
Libertines and Cyrenians, and them of Cilicia, and of 
Asia, with whom he disputed, as he would have been in 
publicly preaching the gospel. 

In respect to Philip, the case is somewhat different, 
" Philip," we are told (Acts 8: 5,) " went down to Sa- 
maria and preached Christ unto them." But this will not 
prove that even Philip was ordained " to this business" 
If the fact that he went down to Samaria and preached 
the gospel proves that he was an ordained prencher of 
the gospel, by the same argument we can prove that the 
whole church at Jerusalem were ordained preachers of 
the gospel ; for it is expressly said, that all the brethren 
of the church at Jerusalem, when driven abroad by the 
persecution which followed Stephen's martyrdom, 
preached the word. " At that time," says Luke, (Acts 
8: 1 — 4,) "there was a great persecution against the 
church which was at Jerusalem ; and they were all 
scattered abroad throughout the regions of Judea and 
Samaria, except the apostles. * * * Therefore they that 
were scattered abroad, went every where preaching the 
word" 

It is said, however, that Philip administered the ordi- 
nance of baptism ; which, even on Congregational prin- 
ciples, a deacon is not authorized to do. 

It is true, that Philip did baptize the converts of Sa- 
maria and the eunuch of Ethiopia ; and it is equally true, 
that the Holy Ghost authorized him so to do, by special 
directions given to him. He was endowed with the 
power of working miracles in Samaria, (see Acts 8: G, 7) 
and was especially commissioned to disciple the eunuch, 
as we learn from Acts 8: 2G — 28. This being the state 
of the case, could Philip doubt that he was authorized to 
baptize the converts thus made 1 since Christ had en- 



DOCTRINES. 99 

joined upon all those whom he had commissioned to 
** teach" the duty of baptizing also : — "tjo ye and teach 
(or disciple) all nations, baptizing them into the name of 
the Father, and of the Son, and of the Holy Ghost." — 
Matt. 28: 19. 

It is not unlikely that others of the scattered brethren 
of the church at Jerusalem performed the same ministe- 
rial acts. Wherever they went preaching the word, and 
the Holy Ghost accompanied their labors, it is highly 
probable that they administered baptism, and gathered 
the converts into churches; and, under similar circum- 
stances, any layman of our churches would be authorized 
to do the same things. This, however, would by no 
means sanction this course of procedure under ordinary 
circumstances.* 

In addition to what has been already said upon this 
subject, it ought to be remarked, that the Scriptures 
warrant the supposition that Philip, subsequently to his 
ordination as a deacon, had been set apart to the work 
of an evangelist. That this was not unfrequently done 
by the primitive churches, is perhaps intimated by the 
apostle, 1 Tim. 3: 13 ; " They that have used the office 
of a deacon well, purchase to themselves a good degree ;" 
that is, a higher degree, or office, in the church. — See 
Doddr. and Blfd. 

That Philip had been thus promoted, appears from 
Acts 21: 8 * * " We that were of Paul's company de- 
parted, and came unto Cesarea : and we entered into 
the house of Philip the evangelist, which was one of the 
seven" — deacons. 

* Mosheim says: " At first, all who were engaged in propa- 
gating Christianity, administered this rite [baptism] ; nor can it 
be called in question, that whoever persuaded any person to 
embrace Christianity, could baptize his own disciple." — Mur- 
doch's Mosheim,, Vol. 1. pp. 105—6. 1st Ed. — See also Euse- 
bius's Ecc. Hist. Lib. II. ch. 1. — Waddington, Hist. Chh. p. 43. 
— Campbell's Lee. on Ecc. Hist., Lee. 4th. pp. 62 — 65. Lee. 8. 
pp . 125—127. Lee. 9. pp. 151—155. Phila. Ed. 1807, 



100 CONGREGATIONALISM, 

From whatever point of view, then, we contemplate 
this subject, we can see no evidence that the primitive 
deacons were an order of the clergy ; but rather, that 
they were substantially like Congregational deacons, 
chosen and set apart to " serve tables" 

That elders and deacons are the only officers which 
Christ designed to have permanently connected with his 
churches, and that their authority should extend no fur- 
ther than to the particular church which elects them, may 
be inferred from the nature of the case, from the con- 
siderations which have been offered upon the general 
topics already discussed, and from the manner in which 
these church officers are spoken of in Scripture. Take 
for example, the address of Paul to the Philippians, 1: 1 ; 
" Paul and Timotheus, the servants of Jesus Christ, to all 
the saints in Christ Jesus which are at Philippi, with the 
bishops and deacons" 

Now, had there been in the church at Philippi, any 
other officers than bishops and deacons, would they not 
have been mentioned by the apostle ?* And if there 
were no other officers in that church, what reason have 
we to suppose there were in any of the apostolic churches ? 
And, if in none of the apostolic churches, why should 
there be in any of our modern churches 1 

In further confirmation of this doctrine, we may re- 
fer to Paul's first epistle to Timothy. This was written 
to give the young evangelist such instructions as would 
guide him in arranging the affairs of the church at Ephe- 
sus, and probably also, of the neighboring churches. 
Among other important items, Paul instructs Timothy 
how to proceed in the choice and ordination of church 
officers. 

First, In respect to bishops. — " This is a true saying, 
if a man desire the office of a bishop, he desireth a good 

* It is worthy of remark, that Poly carp, writing to this church 
more than fifty years after the apostle, mentions the same two 
officers, and only the same, viz. presbyters and deacons. — See 
extracts from the Apostolic Fathers in this work. 



DOCTRINES. 101 

work. A bishop, then, must be Wameless, the husband 
of one wife, vigilant, sober, of good behaviour, given to 
hospitality, apt to teach ; Not given to wine, no striker, 
not greedy of filthy lucre; but patient; not a brawler, 
not covetous; One that ruleth well his own house, hav- 
ing his children in subjection with all gravity; (For if a 
man know not how to rule his own house, how shall 
he take care of the church of God?) Not a novice, lest 
being lifted up with pride he fall into the condemnation 
of the devil."— 1 Tim. 3: 1—6. 

Secondly, In respect to deacons. — " Likewise must 
the deacons be grave, not double-tongued, not given to 
much wine, not greedy of filthy lucre; holding the 
mystery of the faith in a pure conscience. And let 
these also first be proved ; then let them use the office 
of a deacon, being found blameless. Even so must their 
wives be grave, not slanderers, sober, faithful in all things. 
Let the deacons be the husbands of one wife, ruling their 
children and their own houses well. For they that have 
used the office of a deacon well, purchase to themselves 
a good degree, and great boldness in the faith which is 
in Christ Jesus. These things write I unto thee, hoping 
to come unto thee shortly : but if I tarry long, that thou 
mayest know how thou oughtest to behave thyself in the 
house of God, which is the church of the living God, 
the pillar and ground of the truth" — 1 Tim. 3: 8 — 15. 

It deserves notice, that not one word is here said 
about any qualifications to teach. The bishop must 
be " apt to teach :" but the deacon must be, simply, grave, 
sincere, temperate, moderate in his desires for wealth, 
and of intelligent and deep-toned piety. It being the 
special design of Paul in this epistle, to instruct Timothy 
how to behave himself in the Church of the living God; 
that is, how to order and arrange the affairs of the church- 
es; — what errors to oppose, what duties to inculcate, 
what officers to ordain, and what kind of men to select; 
— this being the special object of the apostle in writing 
to Timothy, it is inconceivable that he should have omit- 



102 CONGREGATIONALISM. 

ted to mention any of the officers which were to be cho- 
sen of men, and set apart to the service of the churches. 
Only two, however, are named by him, — bishops and 
deacons. The unavoidable inference is, that no others 
were required of the apostolic churches as permanent eccle- 
siastical officers. And, if not of them why of us? 

Further, we may add, that in no part of the New 
Testament have we any directions about the qualifica- 
tions of other church officers, or any account of the man- 
ner of setting them apart to office. But, is it reasonable 
to believe that the Scriptures would be thus silent, if 
other orders of church officers were important to the 
churches? — if the great Head of the Church required 
their selection and consecration? and more especially, 
if men must be left to the " uncovenanted mercies of 
God," — however sincerely devoted to him — if not or- 
ganized into churches having divers other officers? 
and the sacraments of the church be " mock sacra- 
ments," when administered by any except those who 
recognize three orders in the ministry? 

It seems to us perfectly plain, that, since only twa 
kinds of church officers are described in the New Tes- 
tament, two only should be retained by the churches of 
Christ ; and that all else is of human, not Divine appoint- 
ment. 

It may be thought that the subject of church officers 
has received an undue proportion of attention ; but the 
fact, that the controversy upon church polity mainly 
turns upon this question, will suggest a sufficient apology 
for the course I have pursued.* 

• The reader who wishes to examine this subject more fully 
will find many valuable remarks in Macknight's notes on the 
Epistles to Timothy and Titus; particularly, 1 Tim. 3: and 5: 
17, 18; and in Prof Pond's work, < ; The Church.:' 

Dr. Bloomtield, in his JNotes on the New Test, presents the- 
Episcopal side of the question, as does Bingham, in his Antiqui- 
ties of the Christian Church, Book II. chaps. 1, 2, 3. Dr. Owen 
discusses this subject, with his usual ability in the 4th chapter 
of his learned work, on "The true Nature of a Gospel Church 



DOCTRINES. 103 

II. Another important doctrine, upon which there is 
a very general agreement among Congregationalists, is, 
that ecclesiastical councils — both mutual and ex parte — 
are, in cases of necessity , suitable and important helps in 
the administration of church government. 

Our councils are usually composed of the pastor and 
one of the brethren from each of several neighboring 
churches. They are called to organize churches, to or- 
dain and dismiss pastors, to depose from the ministry, 
and to assist in the settlement of difficulties. They are 
brought together, as occasion requires, by what are term- 
ed " Letters Missive" sent to the churches. Not only 
may churches and their pastors call councils, but either, 
without the concurrence of the other ; and also any 
number of church members, with, or without the concur- 
rence of their brethren or their pastor. A mutual coun- 
cil is one in which the parties, on whose behalf the coun- 
cil is called, are agreed. An ex parte council is called 
by one of the parties, the other refusing to unite in a mu- 
tual council. 

The general doctrine of advisory councils was broach- 
ed even by Robert Browne, though a most zealous advo- 
cate for independency.* Mr. Robinson and his church 
admitted the same doctrine. The Amsterdam and Lon- 
don Congregational church distinctly recognized the 
propriety of such councils.f Thomas Hooker allowed 
the same;J also John Cotton ;|| so does the Cambridge 
Platform.§ 

and its Government." Doddridge's remarks upon many of the 
texts which have been quoted, will be found candid and learned. 
The reader will find some of the points ably discussed in Bishop 
Onderdonk's Tract on Episcopacy Tested by Scripture, and 
Rev. Albert Barnes' Review of the same. 

* Hist. Cong. p. 248. 

t lb. pp. 359, 360. See over p. 105 note. 

% Survey, P. 4. ch. 2. p. 19, and Appendix, passim. 

|| Cotton's Keys of the Kingdom of Heaven, pp. 43 — 46, 101 
—108. Printed 1644, Reprinted 1843, by Tappan and Dennet. 

§ Chaps. 15, 16. 



104 CONGREGATIONALISM. 

That it has long been the belief of Congregationalists 
that ex parte councils may, in certain emergencies, be 
called, will appear on reference to the authorities below.* 
Authorities, however, agree in asserting, that councils 
have neither legislative nor executive authority over 
the churches. 

Their decisions are generally left with the churches, 
in the form of counsel and advice, which the churches 
are free to accept or reject, as they may judge most 
agreeable to the Divine will. 

But, in deposing from the ministry unworthy incum- 
bents, councils act authoritatively and conclusively 

The Congregational doctrine respecting councils is, 
that they derive all their authority to act, in any given 
case, from the churches which are represented in them ; 
the churches themselves being constructively present in 
the persons of their delegates.! And, as no Congrega- 

* Mather's Ratio, Art. 9, § 1.— Upham's Ratio, ch. 17. 

t Oar fathers were very particular to have lay delegates in 
their councils. — See Mather's Ratio, p. 175. — Wise's Vindica- 
tion, p. J8.— S. Mather, p. 117. 

The pastor of a church is as truly a delegate of the church 
which sends him, as is the lay brother who accompanies his pas- 
tor. The Cambridge Platform holds the following language 
upon this point: " Because it is difficult, if not impossible, for 
many churches to come together in one place, in all their mem- 
bers universally ; therefore, they may assemble by their delegates 
or messengers; as the Church 3.tJJntioch went not all to Jerusa- 
lem but some select men for that purpose. Because none are, 
or should be, more fit to know the state of the churches nor to 
advise of ways for the good thereof, than elders ; therefore, it 
is fit that in the choice of the messengers for such assemblies, 
they (the churches) have special respect unto such ; yet, inas- 
much as not only Paul and Barnabas, but certain others also, 
were sent to Jerusalem from Antioch ; and when they were 
come to Jerusalem, not only the apostles and elders, but other 
brethren also, did assemble and meet about the matter; there- 
fore synods [and, upon the same grounds, all councils] are to 
consist both of elders and other church members endued with 
gifts, and sent by the churches, not excluding the presence of 
anv brethren in the churches. Acts 16: 2, 22, 23." — Platform, 
ch.16. § 6. 



DOCTRINES. 105 

tional church claims any authority over a sister church, 
it cannot, of course, communicate to its delegates any 
such authority. Councils are called to advise the church- 
es, not to make laws for them ; on the ground, that " in 
the multitude of counsellors there is safety." Their in- 
fluence over the churches is exclusively moral; — such as 
arises from the combined wisdom of intelligent, unpreju- 
diced, and pious men. " They pretend unto no judi- 
cial power, nor any significancy, but what is merely m- 
structive and suasory. * * They have no secular arm to 
enforce any canons. They ask none; they want none."* 

* Mather's Ratio, pp. 172, 173.— S. Mather's Apology, pp. 18 
—25, 118. 

The English Congregationalists agreed with the N. E. fathers 
in this respect. Take for illustration, the 38th article of the 
Confession of the London Cong. Chh., published in Amster- 
dam, 1596— 1598. " XXXV1I1. And, although the particular con- 
gregations [churches] be thus distinct and several bodies, every 
one as a compact and knit city in itself, yet are they all to walk 
by one and the same rule ; and, by all means convenient, to 
have the counsel, and help one of another in all needful affairs of 
the church, as members of one body in the common faith, under 
Christ their only Head." — Hanbury, Vol. I. p. 97. 

The Savoy Synod of 1658, while it " disallows the power of 
all stated synods, presbyteries, convocations, and assemblies of 
divines, over particular churches; admits, that in cases of diffi- 
culty, or difference relating to doctrine or order, churches may 
meet together by their synods or councils, to consider and give 
advice, but without exercising any jurisdiction." — JVeaVs Puritans, 
Vol. IV. pp. 216— 17. 

The celebrated John Cotton, in his work on the Keys of the 
Kingdom of Heaven, seems to give more power to Synods and 
Councils than any other standard writer whom 1 have consulted. 
He says : " We dare not say that their power reacheth no farther 
than giving counsel." — p. 59. Yet, on the 60th page he concedes, 
that the churches may judge of the decisions of synods and coun- 
cils, whether " prejudicial to the truth and peace of the Gos- 
pel,"* * " and may refuse such sanctions as the Lord hath not 
sanctioned." And further on, in answer to the question — 
" Whether the Synod hath power of Ordination, and Excom- 
munication," he says : " We should rather choose to determine, 
and to publish and declare our determination — That the ordina- 
tion of such as we find fit for it, and the excommunication of 



106 CONGREGATIONALISM. 

The churches hold fast the power which Christ has given 
them in Matt. 18: 18, to u open and shut, to bind and 
loose." 

"The truth is," says Thomas Hooker, "a particular 
congregation [church] is the highest tribunal to which 
an aggrieved party may appeal in the third place;" — al- 
luding to the steps in Matt, xviii : * * "If difficulties arise 
in the proceeding, the council of other churches should 
be sought to clear the truth ; but the power of censure 
rests still in the congregation where Christ placed it."* 
So Samuel Mather says: "When they [the Councils or 
Synods] have done all, the churches are still free to ac- 
cept or refuse their advice."f 

In the Platform the same doctrine is recognized, 
though not quite so distinctly. Its language is : " The 
Synod's [or council's] directions and determinations, so 
far as consonant with the Word of God, are to be re- 
ceived with reverence and submission." * * * *J This 
passage, though it may seem to give more power to coun- 
cils, than Hooker or Mather allow; yet, as it evidently 
submits the question whether the determinations of the 
council are "consonant with the Word of God," to the 
churches — -in effect takes the same ground. This ap- 
pears more clearly by comparing § 4, where we read : 
"It belongeth unto Synods and councils to debate and 
determine controversies of faith and cases of conscience, 
etc. * * not to exercise church censures in way of disci- 
pline, nor any act of church authority or jurisdiction." 

such as we find do deserve it, would be an acceptable service 
both to the Lord, and to his Churches : but the administration of 
both these acts we should refer to the Presbyterie of the several 
churches whereto the person to be ordained is called, and where- 
of the person to be excommunicated is a member: and both acts 
to be performed in the presence, and with the consent of the sere- 
rat churches to whom the matter appertained.'' — pp. 62, 63. 

* Survey, Part 4. p. 19. 

t Apology, p 118, 133. The Synod of 1662 maintained the 
same doctrine. Quest. 2. Ans. 1. — Hubbard's N. E. p. 589. 

X Chap. 16. § 5. 



DOCTRINES. 107 

That acute reasoner and learned theologian, Dr. Em- 
mons, maintains with great earnestness, the supremacy 
of individual churches in matters ecclesiastical: "No 
ecclesiastical decision," says he, " ought to be taken out 
of the hands of a particular church, where Christ has 
lodged it; for he has appointed no ecclesiastical tribunal 
superior to that of an individual church."* . . . 

This, then, I suppose to be the doctrine of ancient 
and modern Congregationalists : — In cases of difficulty, 
a church, or the aggrieved members of a church, may 
call for the advice of a council of sister churches ; and 
this advice the church is bound respectfully to consider, 
and cheerfully to follow, unless manifestly contrary to 
what is right and scriptural ; but of this, the church 
has an undoubted right to judge; and to act in accord- 
ance with its deliberate judgment.t 

But, suppose a church, in the exercise of her sove- 
reignty, should obstinately refuse to follow the reasonable 
and scriptural advice of a council ? She would then 
become liable to discipline— as will be hereafter speci- 
fied — and would forfeit the confidence and fellowship of 
sister churches. 

The Consociational doctrine, adopted by most of the 
Congregational churches of Connecticut, may, perhaps, 
be regarded as an exception to the above statement. In 
that State there are what are called " Consociations of 
Ministers and Churches" composed of pastors and dele- 
gates from all the churches within convenient distances. 
These are standing councils, to which all unsettled diffi- 
culties in the churches within their several districts may- 
be referred. The decisions of these bodies are final and 
authoritative.^ 



* Platform of Ecc. Gov., a Discourse, etc. pp. 19 — 23. 

t See Mathers Ratio, pp. 173, 174.— Upham's Ratio, 
152—154. ch. 18. § 178. 

| Saybrook Platform, Art. II, 111, V,XII, XIIL 



108 CONGREGATIONALISM. 

This plan of consociation was designed to break up 
the practice of calling ex parte councils. Wise and 
good men have framed this consociational system ; and 
it possessess, apparently, some important advantages over 
the usual method of calling councils as occasions require. 
Still, I must regard it as a departure from strict Congre- 
gational principles, and of very questionable tendency. 
The principle, that every church is authorized to act au- 
thoritatively and conclusively in relation to all matters of 
personal concern, is of great importance. Anything 
tending to undermine this principle should be depreca- 
ted. For this very reason, all councils to settle church 
difficulties should be avoided as much as possible; and 
most especially, standing councils ; for such councils are 
a sort of standing invitation to the churches not to adjust 
their own difficulties. 

It is a serious question, too, whether the churches 
have the right to commit the work of Christian discip- 
line to delegated hands ; — whether they can perform this 
Christian duty by proxy. Christ has said of the obsti- 
nate offender : " If he hear not the church, let him be to 
thee as an heathen man and a publican." Consistently 
with this direction, a church may take advice and coun- 
sel ; but, for a church to surrender to a council the right 
to " hear, judge, determine and finally issue" any 
case, (as the Saybrook articles of discipline expressly re- 
quire)* seems utterly inconsistent with the " Magna 
Charta" of Christ's churches.t 

The above remarks are, perhaps, after all, more appro- 
priate to the letter of the Saybrook articles than to the 
practical application of them which extensively prevails 
in Connecticut. From the time of their origin, the 
churches have manifested considerable solicitude lest 

* See Article VII. 

t Samuel Mather is very explicit upon the danger of council?, 
for the purpose of settling church difficulties. — See Apology, 
ch. 7. 



DOCTRINES. 109 

they should interfere with their Congregational rights, 
Many have, therefore, given a very liberal interpretation 
to the most objectionable of these articles. Thus they 
choose to interpret the 3d article — which says : " that all 
cases of scandal that fall out within the circuit of any of 
the associations, shall be brought to a council of the 
elders, etc. [i. e. to a consociation] when there shall be 
need of a council for the determination of them" — as 
allowing them to judge when it is necessary to call the 
Consociation, and as permitting them to call a mutual 
council if they choose, or even a select council, reserving 
the right to the censured party of appeal to the Consocia- 
tion. 

So also, some of the Consociations choose to call their 
decisions advice, rather than authoritative determinations. 
And in other particulars, " the increasing independency 
of views cherished by the churches " has materially 
modified the objectionable letter of the Saybrook Plat- 
form.* 

To any form of consociation or confederation among 
the churches, which removes from them individually the 
right of final decision in all cases affecting their per- 
sonal interests, we conceive there are most serious objec- 
tions. 

Influence of Consociations on the Ancient Churches. 

The correctness of these views is corroborated by the 
remarks of Mosheim, upon the influence of councils on 
the primitive churches. 

Having stated that all the churches in the first centu- 
ries " had equalrights, and were, in all respects, on a foot- 
ing of equality," he adds : " Nor does there appear in this 
century, any vestige of that Consociation of the churches 
of the same province, which gave rise to ecclesiastical coun- 

* See " Congregational Order," or the Ancient Platforms of 
the Cong. Chhs. with a Digest of Rules and Usages in Conn. 
Published by the Gen. Ass. of Conn. 1843. 



110 CONGREGATIONALISM. 

cils and metropolitans. Rather, as is manifest, it was not 
till the second century, that the custom of holding eccle* 
siastical councils began in Greece, and thence extended 
into other provinces." — Vol. I. p. 86, Murdock's 1st Ed. 

Again, in speaking of the second century, he says : 
" During a great part of this century, all the churches con- 
tinued to be, as at first, independent of each other ; or, 
were connected by no consociations or confederations. 
"Each church was a kind of little independent republic, 
governed by its own laws, which were enacted, or at least 
sanctioned by the people. But, in process of time, it be- 
came customary for all the Christian churches in the same 
province to unite, and form a sort of larger society or com- 
monwealth ; and, in the manner of confederate republics, 
to hold their conventions at stated times, and there delibe- 
rate for the common advantage of the whole confederation. 
This custom first arose among the Greeks, among whom 
a [political] confederation of cities, and the consequent 
convention of their several delegates, had been long 
known; but afterwards, the utility of the thing being 
seen, [we shall see directly, how useful these conventions 
were,] the custom extended through all countries where 
there were Christian churches. These conventions of 
delegates from the several churches, assembled for delib- 
eration, were called by the Greeks synods, [from aivodog, 
an assembly] and by the Latins, councils [from concilium, 
an assembly] and the laws agreed upon in them, were call- 
ed canons, that is, rules, [from xavwv, canon]. 

" These councils, of which no vestige appears before 
the middle of this century, (i. e. the second) changed 

NEARLY THE WHOLE FORM OF THE CHURCH. For, in the 

first place, the ancient rights and privileges of the people 
were by them very much abridged; and, on the other 
hand, the influence and authority of the bishops were not 
a little augmented. At first, the bishops did not deny that 
they were merely representatives of the churches, and 
acted in the name of the people, but, by little and little, 
they made higher pretensions, and maintained, that power 



DOCTRINES. Ill 

was given them by Christ himself, to dictate rules of faith 
and conduct to the people. In the next place, the perfect 
equality and parity of all bishops, which existed in early 
times, the council gradually subverted. For, it was neces- 
sary that one of the confederated bishops of a province, 
should be intrusted with some authority and power in 
those conventions, over the others ; and hence originated 
the prerogatives of Metropolitans. And lastly, when the 
custom of holding these councils had extended over the 
Christian world, and the universal church had acquired 
the form of a vast republic, composed of many lesser ones 3 
certain head men were to be placed over it in different 
parts of the world, as central points in their respective 
countries* Hence came the Patriarchs ; and ultimately 
a Prince of Patriarchs — the Roman pontiff." — Eccl, 
Hist. Vol. I. pp. 142 — 4. See also, an important note to 
the same purport by Dr. Murdock, p. 142, n. 2. 

Waddington, (Ecc. Hist. p. 44), admits the correctness 
of Mosheim's account. He says : " Though these synods, 
were doubtless indispensable to the well being of Chris- 
tianity [?] tliey seem to have been the means of corrupting 
the original humility of its ministers." 

If this be true, and if it be also true that " like priest 
like people, " and that like causes tend to like effects — - 
then, I ask, If synods or councils, to assist in the admin- 
istration of church government, are sometimes necessary, 
ought they not at least, to be occasional bodies, called as 
seldom as the necessities of the churches will permit ; and 
so limited in their authority as not, in the least, to interfere 
with the sovereignty of individual churches? And, if 
the plan of Consociation has occasioned such countless 
evils in the churches in past ages, ought not we to re- 
gard it with a jealous eye 1 And, is not the doctrine, that 
no ecclesiastical council shall have any authority to en- 
force its decisions on the churches, highly important — 
yea, essential to the independence and the permanent 
welfare of the churches 1 

III. Another doctrine of considerable importance is, 






112 CONGREGATIONALISM. 

that an ex parte council cannot be regularly called, until 
a mutual one has been refused by one of the parties* 

The right to call ex parte councils has been con- 
sidered an objectionable feature in our system. But in 
reality, it is far otherwise. This right furnishes an ef- 
fectual check to the exertion of arbitrary power on the 
part of a majority of a church. These councils are a 
court of errors, to which the humblest member of a Con- 
gregational church may appeal. 

This appeal cannot, however, be made until a mutual 
reference has been refused : and this will rarely occur, 
unless there be a measure of unchristian obstinacy and 
self-will in the refusing party. An ex parte council 
should in no case act, until assured that a mutual coun- 
cil has been refused. 

Some persons seem to think, that one ex parte council 
may be arrayed against another, almost ad infinitum. 
But, if the above doctrine be regarded, this cannot take 
place — one ex parte council cannot be arrayed against 
another. For illustration : if the majority of a church 
should propose to call a council, to consider the expe- 
diency of dissolving the pastoral connection ; and the 
pastor and the minority should refuse to join them, and 
they (the majority) should proceed to call an ex parte 
council, the pastor and the minority would have no right 
to call another ex parte council. And, for an ex parte 
council to assemble, and proceed to act upon the doings 
of the church and a previous council, without being as- 
sured that the party calling them had, in their turn, pro- 
posed to the other party a mutual council — would be to 
violate good usage and sound doctrine. 

Nay, more, it is, in my view, very doubtful whether 
those who have once refused the offer of a mutual coun- 
cil, and thus compelled their brethren to call an ex parte, 
have any further claim to the advice of a council ; least 
of all, to that of an ex parte council of their own choos- 
ing. If upon reflection, the minority should consent to 

* Mather's Ratio Disciplinae, Art. IX.— Upham's Ratio, ch. 17. 



DOCTRINES. 113 

fefer all their difficulties to the consideration of a mu- 
tual council — though they had previously refused so to 
do, and by their refusal had constrained their brethren 
to call an ex parte council— it would be an act of Chris- 
tian kindness and condescension, and perhaps of duty, 
for the majority to consent to such an arrangement. 
But, under other circumstances, the majority of a church 
are authorized to act finally on the advice of an ex parte 
council, when called regularly ; and the minority have 
no ground of complaint, that all reasonable measures have 
not been employed to adjust their difficulties on Christian 
and Congregational principles.* 

Authority for Councils. 

If the question be asked : " On what grounds do Con- 
gregationalists rest their opinions respecting synods and 
councils ?"t The answer is two-fold: 

First, on the sisterly relations which our churches sus- 
tain to each other. We regard ourselves as branches of 
one family ; each of which, though settled apart, and 

* The decisions of such a council, resulting in the removal of 
a pastor, would doubtless, in the eye of the law, exonerate a 
church or parish from the payment of the pastor's salary after the 
date of such decision. — See a Report of Avery vs. Inhabitants 
of Tyringham, in Mass. Reports for Sept. Term, 1807. The in- 
habitants voted that they would no longer consider the plaintiff 
minister of said town. The minister sued for his salary ; and 
the court gave it to him ; on the ground, that in cases of disa- 
greement between a pastor and a people, amutual council should 
be proposed, and on this being refused, an ex parte should be 
called, whose decisions would have equal force in dissolving 
the connection between the contending parties. 

t The chief, if not the only difference, between synods and 
councils is, that synods are general councils, in their attendance 
and objects ; councils are limited to a. few churches, and are called 
for private and specific purposes. These purposes are specified 
in the Letter Missive ; beyond which they are not authorized to 
go, in their deliberations. 

8 



114 CONGREGATIONALISM. 

competent to manage all its ordinary affairs, has a family 
interest in every other branch. And, inasmuch as every 
branch of the family will feel a special interest in pre- 
serving every member of the family circle from mistakes 
and errors, there is a peculiar propriety in asking coun- 
sel of each other in cases of unusual difficulty. We call 
our churches sisters, because we have " one Lord, one 
faith, one baptism ; one God and Father of all" * * (Eph. 
4: 1 — 6;) and endeavor to " walk by the same rule," 
and to H mind the same thing," Phil. 3: 16. If such be our 
relation to each other, how suitable that we should ad- 
vise with each other in all cases of unusual difficulty re- 
lating to our common faith and order ! 

Secondly, on the ground of Scripture injunction and 
example. 

The Scriptures inculcate the duty, in general terms, 
of asking advice, and seeking counsel, in cases of doubt 
and difficulty.— See Prov. 11: 4. 12: 15. 13: 10. 15: 22. 
And, that the general principle here recognized, viz. 
that wisdom and safety require men, in cases of doubt and 
difficulty to seek counsel and take advice — is applicable 
to churches, is evident from the example recorded in the 
15th chapter of Acts : whence it appears,that a verydifficult 
question had arisen in the church at Antioch, which 
could not be satisfactorily adjusted by the church itself, 
even with the aid of Paul and Barnabas ; who, having no 
special revelation respecting the question, could not 
speak authoritatively, as upon many other points. After 
much dissension and disputation, the church determined 
that Paul and Barnabas, with certain brethren of the 
church, should go up to Jerusalem, and ask counsel of 
the apostles and elders, and, as the result shows, of the 
whole church likewise. The question having been sub- 
mitted to the consideration of the church at Jerusalem, 
including the apostles, elders and brethren, it was re- 
solved, after mature deliberation, and an assurance that 
they had "the mind of the Spirit," to embody their re- 
sult in a letter, written in the name of the " apostles, el- 



DOCTRINES. 115 

tiers and brethren," and by the authority of the Holy 
Ghost," * and t© send this by the hands of " chosen men" 
of the church at Jerusalem, together with Paul and Bar- 
nabas, to the church at Antioch, and elsewhere. 

Now, though this transaction has in it few of the cir- 
cumstances of a modern ecclesiastical council ; and 
though the decisions of the apostles, elders, and brethren, 
acting under the special direction and impulse of the 
Holy Ghost (v. 28), may have had an authority which a 
modern council cannot havef — yet we have, in this 
transaction, a very clear warranty for one church to ask 
counsel of another in cases of difficulty : and, inasmuch 
as the pastors and some chosen men from several churches 
would ordinarily be better qualified to investigate a mat- 
ter of difficulty, and to give sound and scriptural advice, 
than the pastor and brethren of a single church — therefore 
the plan of councils, composed of the pastors and delegates 
of several churches, has been adopted by us, in conform- 
ity with the general principle recognized in this 15th 
chapter of Acts, and the dictates of sound discretion. 

And, the same general principles which authorize any 
councils, equally authorize ex parte councils. For, if it 
be agreeable to reason and revelation that counsel should 
be sought by churches of one another in cases of diffi- 
culty, and some members of a church who equally need 
this counsel, refuse to ask it, their refusal should not de- 

* Neander renders the clause — " It seemed good to the Holy 
Ghost and to us" thus : " For it seemed good to us, under the 
guidance of the Holy Spirit." — History of the Planting, etc., of 
Chris. Chh. by the Apostles, Vol. I. p. 145. 3d ed. 

t It ought, perhaps, to be noted, that all the suppositions in 
the text are by no means universally admitted truths. Thomas 
Hooker contends, that this conference at Jerusalem was purely 
deliberative, and unattended by any special divine revelation: 
and that the authority of the " Holy Ghost," to which reference 
is made in the 23th verse, was simply that authority which was 
clearly deducible from the Sacred Scriptures. He further insists, 
that the decrees of this council had only the weight of good ad- 
vice, which was consonant with God's Word. — Survey, F.4. ch.l. 






116 



CONGREGATIONALISM. 



prive others, in the same church, of that advice and assist- 
ance which they need, and are disposed to seek. 

The above are believed to be, for substance, the views 
of Congregationalists on the subject of councils, mutual 
and ex parte. 

IV. Another doctrine of Congregationalism, is, that the 
equality and completeness of the several churches adopting 
this system, do not free them from all accountability to 
each other. 

Samuel Mather maintains this doctrine distinctly ; 
and, among other authorities, quotes the testimony of 
Jeremiah Burroughs, as follows : " Those in the Congre- 
gational way acknowledge, 1. That they are bound in 
conscience to give account of their ways to churches 
about them, or to any other who shall require it. This 
not in any arbitrary way, but as a duty which they owe 
to God and man."* 

John Cotton taught the same doctrine.f 

If a Congregational church is believed to have 
swerved from the truth, a sister church may call the of- 
fender to an account ; and, if necessary, withdraw fellow- 
ship from the erring and obstinate church.f But, in 
doing this, it is necessary for the complainant to take, as 
nearly as possible, the regular steps enjoined in Matt. 18: 
15 — 18. The inquiring party having failed, by a pri- 
vate interview, to obtain satisfaction from her erring 
sister, should next call for the assistance of one or more 
of the neighboring churches; and if unsuccessful in this 
second step, may either withdraw fellowship immediately, 
or call a council of neighboring churches, to advise in 
the case.§ 

Upon this general subject, the Cambridge Platform 

* Burroughs' Irenicum, pp.43, 44 — 47, in Mather's Apology 
App.— Part II. 

t Keyes of the Kingdom of Heaven, pp. 101 — 108. 

X Mather's Ratio Disciplinae, Art. 9. § 1,4. 

§ Cambridge Platf. ch.15. Mather's Ratio, p.172. Also Up- 
ham's " Ratio Disciplinae," pp. 174, 206. 



DOCTRINES. 117 

(Chap. 15) says :" Although churches be distinct, and 
therefore may not be confounded one with another, and 
equal, and therefore, have no dominion one over another; 
yet, all the churches ought to preserve church commu- 
nion one with another, because they are all united unto 
Christ, not only as a mystical, but a political head, 
whence is derived a communion suitable thereunto. 

" The communion of churches is exercised sundry 
ways. 1. By way of mutual care, in taking thought for 
one another's welfare. * * 2. By way of consultation 
one with another, when we have occasion to require the 
judgment and council of other churches. * * 3. By 
way of admonition, when a church neglects discipline 
or becomes corrupt. * * 4. By admitting members of 
sister churches to occasional communion with one an- 
other. 5. By letters of recommendation or dismission 
from one church to another. * * 6. By affording re- 
lief and succor one unto another, either of able mem- 
bers to furnish them with officers, or of outward support 
to the necessities of poorer churches, as did the churches 
of the Gentiles contribute liberally to the poor saints at 
Jerusalem." 

The mutual relation and the fellowship of the churches 
was strenuously maintained by the fathers of New Eng- 
land.* They abhorred any such independency as ex- 
cused a church from giving account of itself — its doc- 
trines and its practice — to all in fellowship with it. This 
feature of the system has been tenaciously held by all 
consistent Congregation alists, to the present time. 

I have now finished an enumeration and brief explana- 
tion of the most essential principles and doctrines of the 
orthodox Congregationalists of New England. Such is 
the system of church polity which the fathers of New 
England so fondly loved and cherished ; and in the main- 

* Hooker's Sur\*ey, Part [I. ch. 3. p. 80. — Cotton's Way 
Cleared, ch. 3. sec. 1. 



118 CONGREGATIONALISM. 

tenance of which they endured persecution in their na- 
tive land, the perils of the ocean, and the privations and 
hardships of the wilderness. 

It was not, however, their love of rites, and forms, and 
ceremonies, in the worship of God ; it was not their at- 
tachment to any one mode, in itself considered, that 
made them so willing to sacrifice the endearments of 
home, and the enjoyments of cultivated society ; but it 
was their love for the Church of Christ, the welfare of 
which they considered identified with the maintenance 
of Congregationalism, — it was this that brought them 
hither. They loved pure religion; and regarding Con- 
gregationalism as best adapted to propagate and main- 
tain the institutions of religion in their purity, they 
cherished this system with self-denying, self-sacrificing 
fondness. It was not the casket itself which they so 
much valued; but the casket, as a necessary protection 
to the pearl of great price which it contained. It was 
not the form of godliness, which they so much admired; 
but the power which accompanied this form. In a word, 
it was not Congregationalism, in itself considered, which 
our fathers so devotedly loved and cherished ; but Con- 
gregationalism, as that form of church government which 
Christ had fixed upon as best adapted to promote the in- 
terests of his kingdom and the glory of his name. 

While, therefore, we approve and admire the fair mod- 
el of a Christian church which our fathers reared in the 
New World, let us not forget the spirit which of old 
dwelt in the New England churches. And while we re- 
joice in the valued inheritance which our fathers have be- 
queathed us, let us never forget, that it will be in vain 
that we cry, " The temple of the Lord, The temple of 
the Lord are these f" if the presence of the Lord dwell 
not in our churches. 

It should never be forgotten, that Congregationalism is a 
spiritual system of church government. It is designed 
for, and adapted to spiritual persons— those who have 
been taught, and are now led by the Spirit. Its strength 



DOCTRINES. 119 

and permanence depend on the spirituality of those who 
adopt it. It controls them by no other power than that 
which is moral ; it inflicts no other pains and penalties. 
It can live and prosper only in the smiles of heaven. 
Without the Divine presence our churches cannot be 
governed. Without this, they must fall to pieces, or 
dwindle away and die. Of all denominations we are 
most entirely cast upon Providence. Without Christ we 
can do nothing. 

These facts, while they furnish strong presumptive evi- 
dence of the correctness of our principles and doctrines, 
suggest a powerful argument to the mind of every Con- 
gregationalism why he himself should be holy, and why 
he should labor to promote the holiness of all about him. 



PART III 



ECCLESIASTICAL HISTORY. 

It will be seen from the preceding pages, that Con- 
gregationalists derive their principles and doctrines from 
the sacred Scriptures ; that Jesus Christ is regarded by 
them as the author of their church polity ; and the apos- 
tles, as the builders of the first Congregational churches. 
In this belief, they feel themselves fully sustained by the 
passages already quoted from the Evangelists and the 
Apostles, who wrote as they were moved by the Holy 
Ghost, and w r hose movements in organizing the first 
Christian churches had the sanction of the Great Head 
of the Church. Although our chief dependence is upon 
these inspired guides, and nothing is received by us as 
truth which is contrary to these, still it is pleasant to find 
the correctness of our interpretation of the Scriptures 
sustained by the testimony of the most ancient Fathers 
of the Church, and by the judgment of many of the most 
learned and impartial modern writers on ecclesiastical 
history. To their testimony we will now attend. 

The Fathers.* 

Clemen t. — Among the earliest and most valued 
pieces of antiquity is the epistle of Clement ; written in 

* The Apostolic Fathers , or those who were contemporary 
with the apostles, or their immediate disciples, were Barnabas, 
Clement of Rome, Hermas, Ignatius, and Polycarp. The Fath- 
ers of the Church, include all the Christian writers between the 
secondtnd the sixth century— some sa}', tioelfth century. 



122 CONGREGATIONALISM. 

the name of the church at Rome, to the church at Co- 
rinth, somewhere about A. D. 64 — 70.* 

The main design of this epistle seems to be, to set 
before the Corinthian church the inconsistency and sin 
of suffering a few " ringleaders" — " foolish and incon- 
siderate men" — so far to influence the church, as to in- 
duce them to disregard their spiritual guides and rulers ; 
and even to " cast off those from their ministry, or bish- 
opric, who had holily, and without blame, fulfilled the 
duties of it." 

I will arrange, under distinct heads, the testimony of 
this venerable and admired writer respecting the primi- 
tive order and discipline of the churches. 

1. The first point established by this epistle is, that in 
Clement's time (as late as A. D. 64 — 70), the churches 
retained their independent, congregational organization. 

The address, or salutation of the epistle goes to show 
this. It runs thus: " The church of God which is (or 
which sojourneth) at Rome, to the church of God which 
is at Corinth, elect, sanctified by the will of God through 
Jesus Christ our Lord : grace and peace," etc. 

Here we have two distinct and complete churches spo- 
ken of; the one at , or sojourning at, Rome ; the other 
at Corinth. The language employed is precisely such 
as one Congregational church in these days might use 
when addressing another. 

Clement speaks of the church " being conscientiously 
gathered together , in concord with one another." — § 34. 
Which goes to show that the church consisted of a sin- 
gle congregation only, which was accustomed to assem- 
ble together for church purposes. 

2. Another point established by this epistle is, that the 
churches were composed of prof ess ed saints, 

* Historians differ widely respecting the date of this epistle. 
■ — Lardner places it about A. D. 95. — Waddington supposes this 
to be about the true date. — p. 34. — Dr. Campbell has some valu- 
able remarks upon this epistle, in his 4th Lee. on Ecc. Hist. 



ECCLESIASTICAL HISTORY. 123 

The church at Corinth is called — " the church of 
God," " elect, sanctified by the will of God, through Je- 
sus Christ, our Lord." Mention is made of" the firm- 
ness of their faith, and its fruitfulness in all good 
works ;" of their " religion in Christ," and " certain 
knowledge of the Gospel:" they are said to have "walk- 
ed according to the laws of God," etc. § 1 ; they are 
called " the flock of Christ," § 54 ; and " the sheep fold 
of Christ^— §57. 

If such was the character of the Corinthian church, 
we may reasonably infer, that of such materials were all 
the churches of that time composed. 

3. Clement speaks of the disciplinary power of the 
churches. 

" Beloved, the reproof and the correction which we ex- 
excise towards one another, is good and exceeding profi- 
table : for it unites us more closely to the will of God." 
—§56. 

, He admits — as we shall presently see-— that the church 
had authority to discipline, even its ministers. 

4. Other points in the order of the primitive churches, 
to which this epistle bears testimony, respect the num- 
ber and character of church officers; the authority which 
they possessed ; and the part which a church had in the 
institution of its own officers. 

The officers of the churches are thus spoken of by the 
venerable Clement : " The apostles have preached to us 
from our Lord Jesus Christ; Jesus Christ, from God. 
Christ, therefore, was sent by God, the apostles by 
Christ ; so both were orderly sent according to the will 
of God. For having received their command, and being 
thoroughly assured by the resurrection of our Lord Jesus 
Christ (1 Thess. 1: 5), and convinced by the Word of 
God, with the fulness of the Holy Spirit, they went 
abroad, publishing, ' that the kingdom of God was at 
hand.' And thus preaching through countries and cities, 
they appointed the first fruits of their conversions [that 
is, the first converts, and consequently the most experi- 



124 CONGREGATIONALISM. 

enced Christians] to be bishops and deacons, over such 
as should afterwards believe, having first proved them by 
the Spirit. Nor was this any new thing, seeing that 
long before, it was written concerning bishops and dea- 
cons. For thus saith the Scripture in a certain place : 
' I will appoint their overseers [bishops] in righteous- 
ness, and their ministers [deacons] in faith.' Isa. 60: 17. 
—§42. 

" And what wonder if they to whom such a work 
was committed by God in Christ, established such offi- 
cers as we before mentioned ; when even that blessed and 
faithful servant in all his house, Moses, set down in the 
Holy Scriptures all things that were commanded him." 
—§43. 

In another place, referring to the disorders which had 
prevailed in the church, he says : " Who is there among 
you that is generous 1 who that is compassionate 1 who 
that has any charity 1 let him say, if this sedition, this 
contention, and these schisms, be upon my account, I 
am ready to depart ; to go away whithersoever ye please ; 
and do whatsoever ye shall command me : only let the 
flock of Christ be in peace, with the elders that are set 
over it"* * — § 54. A clear intimation that the church 
of Corinth remained as the apostles left it; " with el- 
ders (not a bishop and elders) set over it" 

But, does not Clement elsewhere say : " The chief 
Priest has his proper services ; and to the Priests their 
proper place is appointed; and to the Levites appertain 
their proper ministries; and the Layman is confined 
within the bounds of what is commanded to Laymen?" 
Yes, he does : but for what purpose ? not to inculcate 
the doctrine that the Christian church should have the 
same grades in their ministers which the Jewish church 
had; this was a discovery of a much later period: — but 
simply to enforce on the Corinthians the duty of order 
and regularity in their religious services. So he himself 
tells us, in the very next sentence ; " Let every one of 
you, therefore brethren, bless God in his proper station, 






ECCLESIASTICAL HISTORY. 125 

with a good conscience, and with all gravity, not exceed- 
ing the rule of his service which is appointed to him," (§ 
40, 41) ; a sort of paraphrase of the apostle's words : 
'Let all things be done decently and in order.' 

The argument of Clement is this : As under the an- 
cient Jewish Dispensation God assigned to the High 
Priest, the Priests, Levites, and all the people their ap- 
propriate parts in his service, that nothing might be done 
"rashly and disorderly;" so, under the Christian Dis- 
pensation, it becomes both ministers and people to ob- 
serve their proper stations, and do their appropriate 
work in the service and worship of God. — Compare § 
37, 38. 

After alluding to the " emulation among the tribes 
concerning the priesthood," and the measures adopted by 
Moses to quell the rising strife, by referring the matter 
to God, who caused Aaron's rod, of all the twelve, to 
blossom, — Clement proceeds : 

" What think you beloved? did not Moses before 
know what should happen ?■' Yes, verily; but to the end 
there might be no division, nor tumult in Israel, he 
did in this manner, that the name of the true and only 
God might be glorified : to him be honor for ever and 
ever — Amen. 

" So likewise our apostles knew by our Lord Jesus 
Christ, that there should contentions arise upon the ac- 
count of the ministry, or the name of the bishopric, [or, 
as Dr. Owen renders it — ' about the name of episcopacy,' 
that is, episcopacy itself.] And therefore, having a per- 
fect foreknowledge of this, they appointed persons, as we 
have before said, and then gave direction, how when 
they should die, other chosen and approved men should 
succeed in the ministry. Wherefore we cannot think 
that those may be justly thrown out of their ministry, 
who were either appointed by them, or afterwards chosen 
by other eminent men, with the consent [or choice] of the 
whole church (avvsdoxricrao-rjg rijg hylr\cnag irdcrTjg) ; and 
who have with all lowliness and innocency ministered 



126 CONGREGATIONALISM. 

to the flock of Christ in peace, and without self-interest; 
and were for a long time commended by all. For it 
would be no small sin in us, should we cast off those 
from their ministry, (or bishopric) who holily, and with- 
out blame, fulfil the duties of it. Blessed are those 
priests \7tQwpvxtQ0vQ, elders'] who, having finished their 
course before those times, [when churches are so fasti- 
dious and contentious] have obtained a fruitful and per- 
fect dissolution ; for they have no fear lest any should 
turn them out of the place [heaven], which is now ap- 
pointed for them. But we see how you have put out 
some, who lived reputably among you, from the minis- 
try, [ano tijg inlaxonr^ from their bishoprics] which by 
their innocence they had adorned." — § 44. 

This most interesting and remarkable passage estab- 
lishes several points: (1) That bishops, or elders as he 
calls them § 54, and deacons were the only officers known 
in the churches of Christ in the days of Clement, — thirty 
or forty years after Christ. For surely, if there had been 
any others known to those primitive churches, Clement 
would scarcely have written as he did. (2) That " the 
consent of the whole church" was obtained to the appoint- 
ment of these officers. (3) That the apostles, foresee- 
ing that contentions would arise respecting the ministe- 
rial office, left particular directions " how, when tAez/" — 
that is, the elders or bishops, which were ordained over 
the churches during the life-time of the apostles — 
" should die, other chosen and approved men should 
succeed in the ministry." These directions, we have 
in their sacred writings and in the example of the church- 
es founded by them. From both of which sources we 
learn, that approved men were to be chosen and set apart 
to the ministry, u with the consent of the whole church" 
(4) That the apostolic and primitive churches had the 
power to discipline, and even to cast off their ministers 
— their bishops. This the Corinthians had done. And 
Clement nowhere intimates that they had not a perfect 
right so to do; but only complains that they had not ex- 



ECCLESIASTICAL HISTOttY. 127 

ercised their authority in a judicious and Christian man- 
ner, — that they had exercised it upon men who deserved 
their confidence and love, and not their censure. 

Such is the testimony of Clement, the disciple of 
Peter, the " almost-apostle" of the Primitive Church; 
the man of whom Paul makes mention (Phil. 4: 3), as 
one whose name is written in the " Book of Life." 
Such is Clement's testimony to the order and discipline 
of the apostolic churches. 

Dr. Campbell says of this epistle : " Nothing that is 
not Scripture, can be of greater authority in determin- 
ing a point of fact, as is the question about the constitu- 
tion of the apostolic church." — Lee. 4. p. 72. Wadding- 
ton, himself an Episcopalian, speaking of this Epistle, 
says : " The Episcopal form of government was clearly 
not yet here [at Corinth] established, probably as being 
adverse to the republican spirit of Greece." — p. 35. 
And is it not equally adverse to the republican spirit of 
every country ? 

P o 1 y c a r p. — The epistle of Polycarp stands next in 
order. This was written probably sometime between 
A. D. 108 and 117,* and is addressed "To the church 
which is at Philippi," or, which sojourneth at Philippi, 
(xf\ TisgoMowrj (Pdlnnoig). The church is addressed as 
consisting of persons who had " the root of faith" re- 
maining firm in them. — § 1. 

Polycarp speaks not as one having authority; but 
apologizes for writing to the Philippians, by alluding to 
the fact that they had desired it : " These things my 
brethren, I took not the liberty to write unto you con- 
cerning righteousness, but you yourselves before encour- 
aged me to it." — § 3. 

He then goes on to speak of the duties of the whole 

* Owen and Waddington and Lardner place it about A. D, 
108; Wake, A. D. J 16— 117. Campbell says, it must certainly 
have been within "a considerable time before the middle of the 
second century." — Lee. 4. p. 72. 



128 CONGREGATIONALISM. 

church. After this follows: " Also the deacons must be 
blameless before him, as the ministers [or servants] of God 
in Christ, and not of men." He tells the church that it 
is their duty to be "subject to the priests [or elders] and 
deacons as unto God and Christ ;" that is, to obey them 
that, by the consent of the whole church, have the rule 
over them, and admonish them. He then tells the eiders 
how they must conduct in the church. u Let the elders 
be compassionate and merciful towards all ; turning them 
from their errors ; * * * being zealous of what is good," 
etc. — § 6. 

He speaks of the defection of " Valens, who was once 
a presbyter [or elder] among" them ; and exhorts the 
church in their discipline of him : " be ye also mode- 
rate upon this occasion ; and look not upon such as 
enemies, but call them back as suffering and erring 
members, that ye may save your whole body : for by so 
doing, ye shall edify your own selves."— § 11. 

In this epistle there is nothing to lead us to suppose 
that the churches had undergone any material change in 
their order and discipline, since Clement wrote; — be- 
tween forty and fifty years earlier. The churches are 
still spoken of as separate, independent, congregational 
bodies — as composed of visible saints — as not subject to 
the authoritative direction or instruction of any one out 
of their own body ; and to their own officers, only " as 
the ministers of God in Christ" — and that these, officers 
were elders and deacons ; who, in common with the 
other brethren, were subject to the discipline of their 
respective churches. 

Ignatius. — We have seen that there were at first 
in most, if not all of the apostolic churches, several elders, 
of equal rank and authority.* We have now — if we 
may trust to these epistles — arrived at that period in the 
history of the churches, when it was thought necessary 

* Supra, pp. 86, 87. 



ECCLESIASTICAL HISTORY. 129" 

to appoint one of the elders of each church to be a sort 
of president, — aprinceps infer pares — a presiding officer 
among equals in rank. To distinguish him from the 
other elders, he was called inlay.onog, the superintendent, 
overseer, bishop. To this arrangement in the churches, 
the next apostolic father from whom we shall quote, often 
alludes. 

I g n a t i u s — wrote near A. D. 1 16.* There has been 
much dispute about his writings. Many have questioned 
whether any of his genuine epistles are extant. Dr. 
Campbell regards these epistles as interpolated and cor- 
rupted : " I say not that these epistles ought to be re- 
jected in the lump, but, that undue freedoms have been 
used even with the purest of them, by some over-zealous 
partizans of the priesthood." * * * " The style, in 
many places, is not suited to the simplicity of the times 
immediately succeeding the times of the apostles," * * * 
"It abounds with inflated epithets." * * * " But it is 
not the style only, which has raised suspicion, it is chiefly 
the sentiments."— Lee. 5. pp. 99, 100, 101. 

Prof. Norton rejects these epistles as manifest forge- 
ries: "I doubt," says he, " whether any book, in its 
general tone of sentiment and language, ever betrayed it- 
self as a forgery more clearly, than do these pretended 
epistles of Ignatius." Prof. Pond says : " After an im- 
partial view of the whole case, I accord with the senti- 
ment of Prof. Norton, as expressed in his very learned 
work on the ' Genuineness of the Gospels.' " — " The 
Church," p. 126. Gibbon says : " We cannot receive 
with entire confidence either the Epistles or the Acts of 
Ignatius." — Dec. and Fall of Rom. Emp. Vol. I. ch. 16. 
note 70. Mosheim says: "The whole subject of the 
Ignatian Epistles in general, is involved in much ob- 
scurity and perplexity."— Vol. I. p. 76. 2d Ed. Dr. Mur- 

* Authorities vary about the date of these epistles, as they do 
about everything which concerns them. Dr, Lardner dates them 
about A. D. 107. 

9 



130 CONGREGATIONALISM. 

dock in his note (no. 31) upon this remark of Mosheim, 
says: " Moderate men, of various sects, and especially 
Lutherans, are disposed to admit the genuineness of the 
epistles in their shorter form ; but to regard them as in- 
terpolated and altered." Waddington speaks of " the 
interpolations with which the party zealots of after times 
have disfigured them." — p. 31. Lardner, speaking of 
the genuineness of even the smaller epistles of Ignatius, 
says: " Whatever positiveness some may have shown on 
either side, I must own, I have found it a very difficult 
question." — Credibility Gosp. Hist. Vol. I. ch. 5. 

I pretend not to be competent to decide this question. 
This, however, I will venture to say — and every man of 
common sense will say the same on examination — that 
the reputed epistles of Ignatius are extremely unlike those 
attributed to his contemporaries, Clement and Polycarp. 
These latter abound with simple Bible truths, and con- 
tain almost entire pages of quotations from the Scriptures ; 
they urge reverence to God and obedience to his com- 
mands as the whole duty of man ; very little is said of the 
officers of the church, and nothing of any but bishops, or 
elders, and deacons. But the burden of Ignatius' epis- 
tles is — "love your excellent bishop." But, as these 
epistles of Ignatius are greatly relied upon by Episcopa- 
lians to prove the early existence of three orders of Chris- 
tian ministers, and as he is the first Christian father who 
mentions them, I have thought his testimony upon other 
points, of considerable importance. 

Archbishop Wake, from whose translation I generally 
quote, regards seven epistles as unquestionably the genu- 
ine and authentic writings of Ignatius. These are ad- 
dressed — " To the church which is at Ephesus in Asia" 
— " To the church which is at Magnesia, near the Mean- • 
der" — " To the holy church which is at Tralles in Asia" 
— " To the church which also presides in the place of 
the region of the Romans" — " To the church of God, 
etc., which is at Philadelphia, in Asia" — " To the church 
which is at Smyrna, in Asia," and " to Polycarp, bishop 



ECCLESIASTICAL HISTORY. 131 

of the church which is at Smyrna ; their overseer, but 
rather himself, overlooked by God the Father, and the 
Lord Jesus Christ." 

1. In these epistles the distinct, independent, complete, 
and congregational character of the churches is very 
fully recognized. 

The titles, or salutations of the several epistles, go to 
show this. In every instance in which a church is ad- 
dressed, it is, u the church which sojourneth," etc. in 
such a city. He exhorts the church at Ephesus, "to 
come more fully together" " For," says he, " when ye 
meet fully together in one place, the powers of the devil 
are destroyed," etc.— § 13. To the Magnesian church, 
he says : " Being come together into the same place, have 
one common prayer." * * And again, " Come ye all to- 
gether, as unto one temple of God, as to one altar," * m — 
§7. lie speaks of the Romans being "gathered to- 
gether in love," (§ 2.) and of the Philadelphians coming 
il all together into the same place." — ■§ 6. 

Now, these expressions all indicate that a church, 
in Ignatius^ day, consisted of no more persons than could 
conveniently assemble together in one place, for prayer 
and the worship of God. This is what we understand by 
a congregational church, in distinction from a national, 
provincial, or diocesan church, or a church embracing 
several congregations of believers. 

2. The churches are represented as " holy" — as " bles- 
sed through the greatness and fulness of God the Father, 
and predestinated before the world began" — " much belov- 
ed of God" — " of 2V ell ordered love and charity in God" 
• — persons of " blameless and constant disposition through 
patience" — as those who had " obtained mercy from the 
majesty of the most high God and his only begotten Son 
Jesus Christ, beloved and illuminated" 

All these expressions denote that the churches were 
composed only of visible saints — professed Christians. 

3. The language of these epistles is, indeed, somewhat 
•different from that of Clement or Polycarp, respecting 



132 CONGREGATIONALISM. 

the ministry of the churches. Mention is frequently made 
of the president ox superintendent ; who after a while en- 
grossed the title of bishop or overseer, to the exclusion of 
his fellow-elders. 

Ignatius exhorts the Ephesians to be subject to their 
" Bishop and the Presbytery," — § 3 ; again, he speaks of 
their " famous Presbytery," worthy of God, " being fitted 
as exactly to the Bishop, as the strings are to the harp." 
— § 4. To the Magnesians he says : " I exhort you that 
ye study to do all things in a divine concord : your Bish- 
op presiding in the place of God, your Presbyters in the 
place of the council of the apostles; and your deacons 
most dear to me, being intrusted with the ministry of 
Jesus Christ." — § 6. To the Trallians he says : "with- 
out your Bishop you should do nothing : also, be ye sub- 
ject to your Presbyters, as to the Apostles of Jesus Christ 
our hope. * * The Deacons also, as being the ministers 
of the mysteries of Jesus Christ must by all means please 
all." To the Smyrneans he writes : " See that ye all 
follow your Bishop as Jesus Christ, the Father : and the 
Presbytery, as the apostles. And reverence the Deacons, 
as the command of God, "etc. — § 8. 

If these passages may be relied upon as genuine, they 
fully authorize the assertion of Mosheim, that a change 
was introduced into the government of the church during 
the second century. 

These quotations, however, by no means countenance 
the opinion that diocesan Episcopacy, — having archbish- 
ops, bishops, priests, and deacons, all different grades in 
the ministry, and occupying different stations among the 
congregations of the Church, — had any existence in the 
second century. 

The kind of bishop of which Ignatius speaks, was as- 
sociated with the presbyters and deacons in the manage- 
ment of one and the same church ; and this, not a dioce- 
san church, but a congregational ; — one that could "meet 
together in one place" — which could worship in (i one tem- 
ple of God " — which could follow its bishop or pastor, as 



ECCLESIASTICAL HISTORY. 133 

sheep their shepherd. Thus he addresses the Magnesians : 
" Seeing then I have been judged worthy to see you, by 
Damas, your most excellent Bishop ; and by your most 
worthy Presbyters, Bassus and Apollonius ; and by my 
fellow servant Sotio, the deacon ; in whom I rejoice, for- 
asmuch as he is subject unto his Bishop as to the grace 
of God, and to the Presbytery, as to the law of Jesus 
Christ ; I determined to write unto you." — § 2. 

4. There is not the slightest intimation in these epistles 
that bishops had the least authority beyond the limits of 
their own particular congregational churches* And so 
far are these epistles from encouraging the notion that the 
the bishops were the sole representatives of the apostles, 
and were for this Reason a distinct and superior order in 
the ministry, that Ignatius repeatedly speaks of the pres- 
byters, or the presbytery, as the representatives of the 
apostles. Thus he says : " Your presbyters, in the place 
of the council of the apostles^ — " Be ye subject to your 
presbyters, as to the apostles of Jesus Christ our hope." 
— Trail. § 2, " Reverence * * the presbyters as the 

* Dr. Campbell says : " The great palrons of the hierarchy, 
who found so much on the testimony of Ignatius, will not deny, 
that on this article [the independency of the churches, and the 
limited extent of the bishop's power] he is quite explicit." 

" The bishop's charge is, in the primitive writers, invariably 
denominated ixxl'rjGict, a church, or congregation, in the singular 
number, never Ixxlipiaq^ churches, or congregations, in the j)lu- 
raii" — Lect. 6. p. 105. — Dr. C. discusses the merit of these epis- 
tles of Ignatius in this Lecture. 

Stillingfleet, in his Irenicum, (p. 309) though an Episcopalian, 
says of the support derived from these epistles : " In all those 
thirty-five testimonies produced out of Ignatius his epistle for 
Episcopacy, I can meet but with one which is brought to prove 
the least resemblance of an Institution of Christ for Episcopacy; 
and if I be not much deceived, the sense of that place is clearly 
mistaken too. The place is Ep, ad Ephesios ; He is exhorting 
the Ephesians avvTolyjiv rrj yv«;ut] tov fttoti, which I suppose 
may be rendered, to fulfil the will of God" etc. — Stillingfleet af- 
terwards modified his opinions in some particulars and became a 
bishop ; but, whether he ever saw reason to alter his translation 
of Ignatius, or his opinion of his doctrine, 1 know not 



134 CONGREGATIONALISM. 

Sanhedrim of God, and college of the apostles" — lb. § 3. 
And so in other passages. 

5. These epistles distinctly recognize the authority of 
the churches to elect, and set apart to their service, such 
servants as they needed. 

To the Philadelphians Ignatius writes : "Now as con- 
cerning the church at Antioch which is in Syria, seeing 
I am told that through your prayers, and the bowels which 
ye have towards it in Jesus Christ, it is in peace ; it will 
become you as the church of God \nqinov souv v^tv wg *-*- 
xXtjala Osov — it is proper for you as a church of God] to 
ordain some deacon [xeiQOTor>i}(raL * infoxonov, to choose 
or appoint by vote a bishop] to go to them thither, as the 
ambassador of God ; that he may rejoice with them when 
they meet together [im to ami in the same place] ; * * 

^i. e. the 



other neighboring churches have sent them 
church at Antioch] some bishops, some priests, 
TSQOLg, elders] and deacons." — § 10- Ignatius urges the 
same duty upon the Smyrneans : " Tt will be fitting, and 
for the honor of God, that your church appoint some wor- 
thy delegate, who being come as far as Syria, may rejoice 
together with them that they are in peace," etc. — § 11. 

Now, for whatever purpose these bishops, priests, and 
deacons were to be chosen and sent abroad by the 
churches, one thing is evident, namely — the churches in 
the time of Ignatius possessed the right to elect their own 
representatives. 

This right constitutes a distinctive peculiarity of the 
Congregational system of church government. 

From this cursory survey of the epistles of Ignatius, it 
appears, that, although some changes had been made in 
the government of the churches since Clement wrote, 
still they remained, A. D. 108 — 17, independent, congre- 
gational bodies, subject to no human authority except 
that of their own overseers and guides. 

* It is observable that this is the very word which is used in Acts 
14 : 23 ; " ordained them elders in every church." — One is at 
a loss to know why tnlaxonov should be translated deacoa,as it 
is by archbishop Wake ;. or ttqzoSvt too ig, priests. 



ECCLESIASTICAL HISTORY. 135 

The Epistle of Barnabas — is of somewhat 
doubtful authority, though very ancient.* Its spirit is, 
however, totally unlike the epistles attributed to Ignatius. 
It more nearly resembles Clement's. He says nothing 
about the three orders, on which Ignatius is made to 
harp so much ; and nowise contradicts the general im- 
pression made by Clement — that the churches remained 
at the close of the first century, in their organization and 
government, very nearly as the apostles left them. 

H er m a s — -another reputed contemporary of Igna- 
tius, furnishes but little matter to our purpose. In his 
Dreams, Visions, and Similitudes, I discover nothing to 
contradict Clement's testimony, and that of Polycarp ; — 
nothing to support the Ignatian doctrine of three orders 
in the ministry. 

In the second Book, eleventh Command, there is a 
passage, which speaks of the congregational character of 
the churches : "When therefore, a man who hath the spirit 
of God shall come into the church of the righteous, who 
have the faith of God, and they pray unto the Lord ; then 
the holy angel of God fills that man with the blessed spir- 
it, and he speaks in the congregation as he is moved of 
God."— §2. 

In the second Vision mention is made of "the elders of 
the church." — § 4. 

In his ninth Similitude there is a passage which 
seems to imply that bishops and deacons, such as the 
apostles ordained, still remained in the churches : " For 
what concerns the tenth mountain, in which were the 
trees covering the cattle, they are such as have believed, 
and some of them been bishops, that is governors of the 

* Dr. Lardner says : " I shall quote it as being- /jro/wft/?/ Barna- 
bas'' (or Barnabas spoken of Acts 4: 36, 37, and 15 : 36,) and cer- 
tainly ancient, written soon after the destruction of Jerusalem by 
Titus; most likely in the year of our Lord 71 or 72." — Cred. 
Gosp. Hist. Part 11. ch. 1. 



136 CONGREGATIONALISM. 

churches : others, are such stones as have not feignedly, 
but with a cheerful mind entertained the servants of God : 
then such as have been set over inferior ministries, and 
have protected the poor and the widows, and have always 
kept a chaste conversation, therefore they also are pro- 
tected by the Lord." — § 27. 

These " inferior ministries 1 ' are so described as to 
leave little doubt but that deacons are meant. Here 
then we have only bishops and deacons 

I transcribe these passages, not because I think any 
great stress should be laid on them, but simply to show 
that the Ignatian epistles stand alone, among the reputed 
writings of the Apostolic Fathers, in support of the doc- 
trine of three orders in the ministry. 

If from the most ancient Fathers of the church, we 
come down to those of a somewhat later period — to those 
who lived in the second, and the first half of the third 
century, we shall find that the churches still retained 
many of their apostolical and Congregational peculiari- 
ties. 

Justin Marty r — wrote an Apology for the Chris- 
tians, addressed to Antoninus Pius, the Roman Emperor, 
and his two sons, about A. D. 150. In this apology he 
gives the following account of their manner of receiving 
members to the churches, and of their public religious 
services : "Whoever are convinced, and believe to be 
true the things which are declared and taught by us, and 
take upon themselves to live in accordance with our in- 
structions, are taught to seek of God, by fasting and pray- 
er, the remission of their former sins, we uniting with 
them in prayers and fasting. Afterwards they are led by 
us where there is water, and regenerated [or baptized] in 
the same way as we ourselves are regenerated : — For in 
the name of God, the parent and lord of all, and of Jesus 
Christ, our Saviour, and of the Holy Spirit, they are then 
washed in water. * * * After we have thus baptized 
the person who is a believer, and agreed with us in doc- 



ECCLESIASTICAL HISTORY. 137 

trine, we conduct him to the brethren, as they are called, 
where they are assembled together offering earnestly their 
united prayers and supplications for themselves, for the 
illuminated [or baptized person] and for all others, of 
all nations. ***** Prayers being ended, we salute 
each other with a kiss. Then is brought to him who 
presides over the brethren, bread, and a cup of wine and 
water. Which being received, he offers praise and glo- 
ry to the Father of all, through the Son and the Holy 
Spirit. * * * And when he has finished the prayers and 
thanksgivings, all the people present proclaim their ap- 
proval, by saying — Amen. * * * Then those whom we 
call deacons distribute to each one present, the bread and 
the wine and water, that each may partake of that for 
which thanks are given ; and then carry it to those who 
are absent. This aliment is called by us the eucharist ; 
of which it is not lawful for any one to partake except 
those who believe our doctrine to be truth, and have 
been washed in the laver for the remission of sins, and 
regeneration, and live as Christ has required. ****** 
On the day called Sunday, there is an assembly of all 
who live in the cities or in country towns, in one place 
(em to avtb); and the commentaries of the apostles and the 
writings of the prophets are read as time permits. The 
reading being over, the president makes an oration 
[preaches a sermon], in which he instructs the people, 
and exhorts them to the practice of good works. After 
this, we all rise up and pour forth our prayers : And as 
we have before related, prayers being ended, the bread 
and the wine and water are brought forward. And the 
president [jrQosaiwg, the elder presiding over the church] 
according to his best ability, offers up prayers and thanks- 
giving, and the people signify their approbation, by say- 
ing — Amen. And distribution and communication is 
then made of those things for which thanks are given, to 
each one present, and sent to the absent, by the hands of 
the deacons. Those who are rich and willing contribute 
each one according to his pleasure; and what is collec- 



138 CONGREGATIONALISM. 

ted, is deposited with the president ; and he from thence 
relieves the orphans and widows, and those who, through 
disease or any other cause, are in want; and those also who 
are in prison, and those foreigners who happen to be our 
guests ; and, as we may in a word say — He is the provi- 
der for all the indigent. We all assemble on Sunday be- 
cause this is the first day on which God, dispelling the 
darkness and forming matter, made the world ; and also, 
because, on this day, Jesus Christ our Saviour rose from 
the dead ; for the day before Saturday he was crucified, 
and the day after it, which is Sunday, he appeared to 
his disciples, and taught them those things which we 
have now related for your consideration." — Apology, II. 
pp. 93—99. Ed. Gr. et Lat. 1686. 

The above extracts teach us, (1.) That in the days of 
Justin Martyr, apparent piety was essential to church 
membership. (2) That an open profession of this was 
required, and an engagement to walk in accordance with 
the instructions of Christ. (3) That after such a profes- 
sion, baptism and the Lord's supper were administered 
to the initiated. (4) That the church to whose com- 
munion the believing and baptized person was thus ad- 
mitted was a congregational church, composed of no 
more brethren than could conveniently assemble together 
for fasting and prayer, to hear the Scriptures read and 
the truth preached, and to celebrate the Lord's supper. 

(5) That in this church there were but two kinds of of- 
ficers — a president, or presiding officer, and deacons. 

(6) That the work assigned to the president was very 
nearly what every Congregational pastor is now ex- 
pected to do, viz. To preach and pray in the assemblies 
of the church, to administer the ordinances of baptism 
and the Lord's supper, and to take the general oversight 
of the church. (7) That the deacons, as among us, dis- 
tributed the elements used at the Lord's supper, to the 
communicants. 

A Christian church, in the days of Justin Martyr, 



ECCLESIASTICAL HISTORY, 139 

A. D. 150, was then, substantially, a Congregational 
church in its constitution, discipline, worship and offi- 
cers. 

Passing by intermediate writers, we will consider the 
testimony of a very distinguished father of the Church, 
who lived a hundred years after Justin Martyr. 

C y p r i a n— lived, and wrote the epistles which we 
shall now examine, somewhere about A. D. 250. In 
one of these, he furnishes the following evidence that the 
original rights and divinely invested authority of the 
brethren of the several churches were not utterly de- 
stroyed, even after the lapse of more than two centuries 
from the death of Christ. 

"For -this cause," says Cyprian, "the people, obe- 
dient to the commands of our Lord, and fearing God, 
ought to separate themselves from a wicked bishop, nor 
take part with the worship of a sacrilegious priest, since 
they especially have the power of choosing the worthy 
priests, and of rejecting the unworthy. Which power we 
see comes from Divine authority, that a priest should be 
chosen in the presence of the people, and before the eyes 
of all, and approved by the public judgment and testi- 
mony, as a fit and worthy person : as God commanded 
Moses in Numbers (20: 23 — 27) saying: [here follows 
an account of the consecration of Eleazar, as high-priest, 
in the sight of the whole congregation of Israel]. God or- 
ders that the priest should be constituted in the presence 
of the whole congregation ; that is, he teaches, and by 
example shows, that priestly ordinations should not take 
place except by the concurrence (conscientia) and as- 
sistance of the people. So that by the presence of the 
people, the crimes of the wicked may be exposed, or the 
merits of the good proclaimed, and that the ordination 
may be just and lawful which has been approved by the 
suffrage and judgment of all." 

In proof of these positions, Cyprian then refers to the 
election of Matthias to supply the place of Judas, re- 



140 CONGREGATIONALISM. 

corded in Acts 1: 15 — 26; and to the popular election 
of deacons, given in Acts G: 2 — 6. The very examples 
which Congregationalists quote in proof of their right to 
choose and ordain their own church officers. 

A little further on in this epistle, Cyprian speaks of 
"the vote of all the brethren" being had in the ordination 
of his colleague, Sabinus. — Epistola LXXVIII. pp. 117 
—120. Paris, 1726. 

Indeed, he often speaks of H the suffrages of the peo- 
ple" as among the things which are essential to a rightly 
constituted, divinely sanctioned bishop. 

This Father also distinctly acknowledges the right of 
the people to take part in the discipline of the church. 

In one of his letters to his church, he says of certain 
lapsed brethren whose cases were then under considera- 
tion : " Everything shall be examined, you being present 
and judging of it." — Epist. ad Plebem. XL 

In another place, he tells his people of his purpose to 
examine these matters pertaining to the lapsed, in a con- 
vocation of his associates and in their (the people's) pres- 
ence, and with their aid, — lb. p. 22. 

From this entire epistle, according to Cyprian's An- 
notator, is to be gathered, that not the clergy alone, but 
also the laity, took part with the bishop and clergy in judg- 
ing of all matters of serious import. — See Notae, p. 398. 

In an epistle to his presbyters and deacons, he says, in 
regard to certain matters about which they had desired 
his opinion : " I cannot reply to it alone, since, from the 
very commencement of my ministry I have resolved to do 
nothing privately, of my own mind, without your advice, 
and the consent of the people" — Ep. V. p. 11. 

Other quotations to the same effect might be given 
were it necessary. 

This testimony to the rights of the primitive churches, 
is the more valuable, because it comes from " the most 
bold and strenuous defender of episcopal power that had 
then [about A. D. 250] arisen in the church," and the 
principal author of important innovations upon the gov- 



ECCLESIASTICAL HISTORY. 141 

ernment and rights of the churches, which were devel- 
oped in the course of the third century.* 

Such is the testimony borne by the Fathers of the 
Church to the Congregational character of the apostolic 
churches. And it is certainly sufficiently explicit, to au- 
thorize us in claiming the weight of their authority, even, 
in our favor. 

From these most ancient writers, we will pass to the 
consideration ef several modern divines and writers on 
ecclesiastical antiquities. 

Their testimony will be adduced simply to show, that 
" crude and absurd" as some wise men have professed 
to regard our views, yet many writers, distinguished alike 
for their learning and impartiality, and not themselves 
Congregationalists, have freely admitted, that the apostol- 
ic churches were organized and governed substantially 
as our modern Congregational churches are. 



Modern Writers/ 

Mosheim. — Some quotations from his Ecclesias- 
tical History have been already given. For the infor- 
mation of such of my readers as have not access to his 
works, and for the convenience of others, I shall make 
some further extracts from this learned and impartial 
historian. Mosheim's statements are the more valuable, 
since, being himself a Lutheran, he had no partialities 
for Congregationalism. 

His opinions respecting what is now best, must go for 
what they are worth; lus facts, alone, are authoritative. 

Under the general head of " History of the Teachers, 
and of the Government of the Church" in {he first cen- 
tury, Mosheim says : 

" As to the external form of the church, and the mode 

* See Mosheim, Cent. III. B. 1. P. 2. ch. 2. § 3.— Barrow's 
Theol. Works, Vol. VII. p. 302. 12mo. 



142 CONGREGATIONALISM* 

of governing it, neither Christ himself, nor his apostles 
gave any express precepts. We are, therefore, to under- 
stand, that this matter is left chiefly to be regulated as 
circumstances may from time to time require, and as the 
discretion of civil and ecclesiastical rulers shall judge ex- 
pedient.* 

" If, however, what no Christian can doubt , the apostles 
of Jesus Christ acted by divine command and guidance, 
then, that form of the primitive churches, ichich was de- 
rived from the church at Jerusalem, erected and organ- 
ized by the apostles themselves, must be accounted divine ; 
yet, it will not follow, that this form of the church was to 
be perpetual and unalterable.* 

" In these primitive times each Christian church was 
composed of the people, the presiding officers, and the as- 
sistants or deacons. These must be the component parts 
of every society. The highest authority was in the peo- 
ple, or the whole body of christians ; for even the 
apostles themselves inculcated by their example, that no- 
thing of any moment was to be done or determined on, but 
icith the knowledge and consent of the brotherhood. — Acts 
1: 15. 6: 3. 15: 4. 21: 22. And this mode of proceed- 
ing, both prudence and necessity required, in those early 
times. 

" The assembled people, therefore, elected their own rul- 
ers and teachers ; or, by their authoritative counsel, receiv- 
ed them, when nominated to them. They also by their suf- 
frages, rejected or confirmed the laws, that were proposed 
by their rulers, in their assemblies; they excluded profli- 
gate and lapsed brethren, and restored them ; they de- 
cided the controversies and disputes that arose; they 
heard and determined the causes of presbyters and dea- 
cons ; in a word, the people did everything that is 

PROPER FOR THOSE IN WHOM THE SUPREME POWER OF THE 

community is vested. All their rights the people paid 

The dissent of Congregationalists from these views has been 
noticed, pp. 30—37. 



ECCLESIASTICAL HISTORY. 143 

for, by supplying the funds necessary for the support of 
the teachers, the deacons, and the poor, the public exi- 
gencies, and unforseen emergencies. 

" The rulers of the church were denominated, some- 
times presbyters or elders; — a designation borrowed 
from the Jews, and indicative, rather of the wisdom, than 
the age of the persons ; — -and sometimes, also, bishops ; 
for, it is most manifest, that both terms are promiscuous- 
ly used in the New Testament of one and the same class 
of persons.— Acts 20: 17, 28. Phil. 1: 1. Tit. 1: 5, 7. 
1 Tim. 3: 1. These were men of gravity, and distin- 
guished for their reputation, influence, and sanctity. — 
1 Tim. 3: 1, etc. Tit. 1: 5, etc. From the words of 
Saint Paul (1 Tinl. 5: 17) it has been inferred that some 
elders instructed the people, while others served the 
church in some other ways. But this distinction be- 
tween teaching and riding elders, if it ever existed (which 
I will neither affirm nor deny) was certainly, not of long 
continuance ; for St. Paul makes it a qualification re- 
quisite in all presbyters, or bishops, that they be able to 
teach and instruct others. — 1 Tim. 3: 2, etc. 

"In this manner Christians managed ecclesiastical af- 
fairs, so long as their congregations were small, or not 
very numerous. Three or four presbyters, men of gravi- 
ty, and holiness, placed over those little societies, could 
easily proceed with harmony, and needed no head or 
president. But, when the churches became larger, and 
the number of presbyters and deacons, as well as the 
amount of duties to be performed increased, it became 
necessary that the council of presbyters should have a 
president; a man of distinguished gravity and prudence, 
who should distribute among his colleagues their several 
tasks, and be, as it were, the central point of the whole 
society. He was at first denominated the Angel (Rev. 
2: 3) ; but afterwards, the Bishop; a title of Grecian de- 
rivation, and indicative of his principal business, (that is, 
an overseer). It would seem, that the church of Jeru- 
salem when grown very numerous, after the dispersion of 



144 CONGREGATIONALISM, 

the apostles among foreign nations, was the first to elect 
such a president ; and, that other churches, in process of 
time, followed the example. 

" But, whoever supposes that the bishops of the first and 
golden age of the church, corresponded with the bishops 
of the following centuries ,?nust blend and confound char- 
acters that are vt-ry different. For in this century 

AND THE NEXT, A BISHOP HAD CHARGE OF A SINGLE 

church, which might, ordinarily, be contained in a pri- 
vate house; nor was he its head, but was in reality 
its minister or servant ; he instructed the people, con- 
ducted all parts of public worship, attended on the sick 
and necessitous, in person ; and what he was unable thus 
to perform, he committed to the care of the presbyters; 
but without power to ordain or determine anything, except 
with the concurrence of the presbyters and the brotherhood. 
"It was not long, however, before the extent of the 
Episcopal jurisdiction was enlarged. For the bishops 
who lived in the cities, either by their own labors or by 
those of their presbyters, gathered new churches in the 
neighboring villages and hamlets: and these churches 
continuing under the protection and care of the bishops, 
by whose ministry or procurement they received Chris- 
tianity, ecclesiastical provinces were gradually formed, 
which the Greeks afterwards called dioceses* The per- 

* Dr. Bioomfield, in his note on Eph. 4: 11 , seems to admit 
the correctness of this account. " It is thought," says he, " that 
the noiulrz; [pastors] were those who had the more important 
pastoral charges in cities and large towns: the diduaxaloi [teach- 
ers], the smaller ones. * * Thus it would happen, that the city 
noiuivsq would have an influence with, and then, an authority 
over the country pastors. Hence, gradually, their offices would 
vary and become distinct ; the noiuirgg [or city pastors] first dis- 
charging all the ordinary pastoral duties; and afterwards, when 
they became regarded as superintendents — and were then styled 
inLoy.ojioi [that is, overseers, superintendents, or bishops] — they 
discharged them or not, according to circumstances." 

Dr. Campbell, in his learned Lectures on Ecclesiastical His- 
tory, gives substantially the same account. — Lect. 8. pp. 130 — 
136. Phil. ed. 1807. 



ECCLESIASTICAL HISTORY. 145 

sons to whom the city bishops committed the govern- 
ment and instruction of these village and rural churches, 
were called rural bishops, or chorepiscopi (jijg x&yag mfoxo- 
7ioi, episcopi rurales seu villani), that is, bishops of the 
suburbs and fields. They were an intermediate class be- 
tween the bishops and presbyters ; being inferior to the 
former [because subject to them] and superior to the lat- 
ter [because intrusted with discretionary and perpetu- 
al power, and performing nearly all the functions of 
bishops].* 

"•All the churches in those primitive times were 
independent bodies ; or none of them subject to the 
jurisdiction of any other. For, though the churches 
which were founded by the apostles themselves, frequent- 
ly had the honor shown them, to be consulted in difficult 
and doubtful cases; yet, they had no judicial authority, 
no control, no power of giving laws. On the contrary, 
it is clear as the noon-day, that all Christian churches 
had equal rights, and were, in all respects on a footing of 
equality. — Murdock's Mosheim, Vol. I. pp. 80 — 86. 1st 
ed.t 

In giving an account of the government of the church 
during the second century, Mosheim remarks: "The 
form of church government which began to exist in the 
preceding century, was, in this, more industriously es- 
tablished and confirmed in all parts. One president, or 
bishop, presided over each church. He was created by 
the common suffrage of the whole people. * * 

" During a great part of this century, all the churches 
continued to be, as at first, independent of each other ; 

* See Dr. Owen's account of this matter, in which he agrees 
with Mosheim. — Complete Works, Vol. XX. Pref. p. 29 seq. 
Also Barrow, ut sup. p. 302 seq. 

t The several points touched upon by Mosheim in the above 
extracts, will be found more particularly stated and argued in 
his Larger History of the first three centuries. — Vol. 1. pp. 193 
—267. 

10 



146 CONGREGATIONALISM, 

or, were connected by no consociations or confedera- 
tions."— Vol. I. p. 142. 

The preceding testimony of Mosheim goes to sustain 
the following positions, viz. (1) The apostolic churches 
were single congregations of Christians, with their ap- 
propriate officers. (2) The government of these churches 
was essentially democraticaL Each church elected its 
own officers, determined by what particular regulations 
it would be governed, exercised discipline upon its mem- 
bers ; in a word, did every thing that those possessing 
the supreme power were authorized to do. 

(3) Their officers at first consisted simply of presbyters 
(who were also called bishops, or overseers, and elders) 
and of deacons ; and when, for prudential reasons, a presi- 
dent was chosen from among the elders of a single 
church, and the title of bishop, or overseer, was given to 
him, to distinguish him from his co-equal elders, his au- 
thority was confined to a single church or religious soci- 
ety, and was essentially unlike a modern diocesan bishop. 
(4) That all the churches in those primitive times, though 
bound together by a common faith and order, were 
equal and independent bodies, subject to no earthly power 
nor authoritative control beyond themselves. 

Such, briefly, is Mosheim's testimony respecting the 
order of the churches of Christ during the first, and a part 
of the second century. 

Before the close of the second century, this simple and 
beautiful form of church order and government lost some- 
thing of its fair proportions. In the third century, " al- 
though the ancient mode of church government seemed, 
in general, to remain unaltered, yet there was a gradual 
deflection from its rules, and an approximation towards 
the form of a monarchy. For the bishops claimed much 
higher authority and power than before, and encroached 
more and more upon the rights, not only of the brother- 
hood, but also of the presbyters. * * * This change 
in the form of ecclesiastical government, was followed by 
a corrupt state of the clergy," 



ECCLESIASTICAL HISTORY. 147 

This deflection from apostolic church order, and this 
corruption of the clergy, prepared the way for the fatal 
union of Church and State under Constantine the Great, 
in the early part of the fourth century. This emperor, 
after assuming the supreme power over the Church, pro- 
ceeded to model its outward form, and to adapt its gov- 
ernment to the peculiarities of the Roman State. The 
Emperor governed the bishops ; the bishops the churches ; 
and the poor churches, by the hands of these thieves, 
were gradually stripped of their ancient rights and privi- 
leges, until, at the close of the fourth century, they re- 
tained little else that was apostolic, than the mere name 
of Christian churches. 

It is not, however, my present purpose to trace the 
progress of declension in the ancient churches ; # but 
rather to mark out their earliest order and government. 
What these were, in the judgment of Mosheim, we have 
just read. 

Admitting, now, the competency and honesty of this 
witness, must we not conclude that the apostolic churches 
were essentially the same in their order and discipline as 
our modern Congregational churches ? 

But Mosheim stands not alone. Other writers of dis- 
tinguished learning maintain essentially the same posi- 
tions : 

(1) In relation to the congregational character of the 
apostolic and earliest Christian churches. 

Lord K i n g , in his learned " Inquiry into the Con- 
stitution, Discipline, etc., of the Primitive Church," says : 
" The usual and common acceptation of the word [ix- 
xXrjala, church], and of which we must chiefly treat, is 
that of a particular church; that is, a society of Chris- 
tians, meeting together in one place under their proper 
pastors, for the performance of religious worship and the 
exercising of Christian discipline," — Chap. I. § 2.f 

* I have attempted to do this, briefly, in my History of Con- 
gregationalism, introduction, pp. 13 — 40, 

* In quoting from the work of Lord Chancellor King, I am 



148 CONGREGATIONALISM. 

Zuinglius's definition of a Christian church is 
very nearly the same — See Jacob's "Attestation," p. 215. 

Neander says : In the apostolic age " the word in- 

aware that it is asserted by Episcopalians, who are greatly an- 
noyed by the "Inquiry." that Mr. Slater's review of the work 
converted the Chancellor from the opinions expressed therein. 
But what proof do they bring of this conversion? Why, that 
Lord King never replied to Mr. Slatef : and that he presented 
him with a lucrative benefice, which was at the disposal of the 
Lord High Chancellor. 

The fact that his Lordship never replied to Mr. Slater, to my 
mind is an evidence that he was not converted, rather than the 
contrary. For surely, a man ot Lord King's integrity, modesty, 
impartiality, and earnest desire for truth, could hardly have sat- 
isfied his conscience without retracting his opinions and asser- 
tions, if convinced that they weie erroneous. But, instead of do- 
ing this, he suffered a second edition of his Inquiry to be pub- 
lished without any such retraction. — See Dr. Vaughan,on " Re- 
ligious Parties in England " And, though it has been asserted 
that he did not authorize the publication of this second edition — 
of which, however, no satisfactory proof is furnished — yet, 
knowing that it was published, if he had ' given up his book,' as 
it is said he had, at that time, it was incumbent on him to pub- 
lish to the world his recantation. But this he never did ; and un- 
til better vouchers foF its truth are furnished, we are not au- 
thorized to believe this story, that Mr. Slater's book convinced 
his Lordship that he was in error. 

As it respects the benefice : it can hardly be accounted 
strange that a man of Lord King's character and standing — an 
Episcopalian of the Erastian school, and Lord High Chancellor 
of a kingdom in which Episcopacy was the established religion 
— should give a valuable benefice to a clergyman of Mr. Slater's 
learning and ability, though he had written a book against him. 
That Lord King would have publicly recanted, had he been 
convinced of his errors, seems well nigh certain from his pre- 
face to the "Inquiry." After modestly requesting any one to 
point out his errors, he says : " And then I promise, if my mis- 
takes are fairly shown, I will not pertinaciously and obstinately 
defend, but most willingly and thankfully renounce them, since 
my design is not to defend a party, but to search out the truth." 

Now, that his Lordship did never u renounce" the statements 
and opinions contained in his " Inquiry," is very strong pre- 
sumptive evidence that he never considered them errors ; and 
consequently, that Mr. Slater's review did not convert him. 



ECCLESIASTICAL HISTORY. 149 

ultima [church] signifies either the whole Christian 
church, the total number of believers forming one body, 
under one head ; or a single church or Christian socie- 
ty."— Apostolic Chh. Vol. I. p. 169, note. 3d Edition. 
Edinb. 

Dr. C a m p b e 1 l's definition of a church is the same 
as Neander's. — Lect. Ecc. Hist. L. 2. p. 26, see also 
Lee. 6. p. 105. supra, p. 133. 

Au gust i says: " The term ty.xXqvla, in the New 
Testament, and by the ancient fathers, primarily denoted 
an assembly of Christians, l e. believers in the Chris- 
tian religion, in distinction from all others." — Coleman's 
Antiquities, p. 47 ; also p. 57. See Locke's definition 
of a church, supra, p. 37, note. 

(2) Regarding the right of individual churches to 
choose their own officers and discipline offending members, 
etc., we may add to Mosheim's testimony, the following, 

Barrow: — "In ancient times, there was not any 
small church which had not a suffrage in the choice 
of its pastor." — Barrow on the Pope's Supremacy, Sup- 
position 5th, § 12. Also, Supp. 6th, Argument 6th, § 4. 

B e z a : — "I find nowhere in any Christian church 
built up, that any is promoted either to the ministry of 
the word, or the deaconship, or eldership, any other way 
than by a public and free election." — Jacob's Attestation, 
p. 23. London. 16mo. 

Augusti: — "That the church, i.e. the united 
body of believers, has had a part in the election of their 
pastor, from the earliest period downward, is certain; 
not merely from the testimony of Scripture, but also from 
the most ancient of the Fathers." * * — Coleman's An- 
tiquities of the Christian Chh. pp. 60, 61. 

W a d d i n g t o n, an Episcopal historian, agrees with 
Mosheim. His words are: "It is also true that in the 



150 CONGREGATIONALISM. 

earliest government of the first Christian society, that of 
Jerusalem, not the elders only, but ' the whole church, 7 
were associated with the apostles ;" * * In a note he 
adds : " still, of course, with some degree of subjection 
to apostolic authority. This, according to Mosheim, was 
the model of all the primitive churches.*' — Ecc.Hist. p. 4k 

Dr. Neander, a Lutheran,, in his learned and 
elaborate work on the History of the Planting and Pro- 
gress of the Christian Church under the Apostles, Vol. I. 
ch. 5, distinctly maintains this doctrine — that the whole 
church took part in the government of the same : " It is 
consequently certain, that each church was governed by 
a union of church elders or of church overseers, out of its 
own midst. * * But their government by no means ex- 
cluded the participation of the whole church in the man- 
agement of the common concerns." — Vol. I. pp. 169,170. 

Dr. Campbell, a Presbyterian divine, takes the 
same ground, in his Lectures on Ecclesiastical History. 
— Leet. 3. pp. 31—33. 

Lord King maintains essentially the same opinion 
of primitive church government. He tells us, that u every 
church, " [that is, " every single parish, every particular 
church" or congregation of believers] was, in this sense, 
independent ; that is, without the concurrence and au- 
thority of any other church ; it had a sufficient right and 
power in itself to punish and chastise all its delinquent 
and offending members." — " Inquiry," ch. 8. § 1, com- 
pared with ch. 1. § 2. See, also, ch. 7th throughout. 

Barrow says: " Each church was vested with a 
power of excommunication, or of excluding heretics, 
schismatics, disorderly and scandalous people." — Unity 
of the Chh. Vol. VII. of his Theol. Works, pp. 497 and 
259. 12mo. Edinb. 

Augusti says: * * "As a member of the church, 
each communicant had that important right of taking 



ECCLESIASTICAL HISTORY. 151 

part in all the transactions of that body, especially in the 
choice of the clergy and in the discipline of the church," 
etc. — Coleman's Antiquities, pp. 60, 61. 

Dr. Campbell tells us, that in the apostolic age, 
" Not only were such private offences [as are particu- 
larly referred to in Matt. 18: 15 — 18] then judged by the 
church, that is, by the congregation, but also those scan- 
dals which affected the whole Christian fraternity." * * 
" Now, though in after times the charge of this matter 
also came to be devolved, first on the bishop and presby- 
ters, and afterwards solely on the bishop, yet that the 
people, as well as the presbyters, as far down at least as 
to the middle of the 3d century, retained some share in 
the decision of questions wherein morals were immedi- 
ately concerned, is manifest from Cyprian's letters still 
extant."— Lect. 3d. pp. 31, 32. 

Cranmer, Leyghton, Coren, and Ogle- 
thorp, the leading Reformers in the days of Henry VIII. 
and Edward VI, all agreed, that the Scriptures gave 
to the churches (i. e. to the people — the congregations) 
the right to elect their own officers, and to excommuni- 
cate offending members. — See Burnet's Hist. Reforma- 
tion, passim ; or, Hist. Congregationalism, ch. 10. 

(3) With Mosheim's declarations respecting the offi- 
cers of the apostolic churches, coincide the following au- 
thorities : 

Waddington, and others, as given at page 91 of 
this work * * " Such is the plain interpretation of the 
Scripture passages." — Hist. Chh. p. 41 and note. 

Milner, even, is compelled, though with apparent 
reluctance, to admit, that " at first indeed, or for some 
time, at least in some instances, church governors were 
only of two ranks, presbyters and deacons." — Chh. Hist. 
Cent. II. ch. 1. 

The identity of scriptural bishops and presbyters was 
admitted very generally by the Reformers. 



152 CONGREGATIONALISM. 

The King's Book," published in 1543, asserted, 
that there is " no real distinction between bishops and 
priests;" and taught essentially the same doctrine re- 
specting the deacon of the primitive church, as is now 
held by Congregationalists. It further declared, that the 
Scripture made no mention of any other church officers 
but these two, priests, or elders, and deacons. — Hist. 
Cong, ut sup. — Dwight's Theol., Serm. 151. 

Neander's account of the officers and government 
of the Gentile churches during the apostolic age, is as 
follows: " It is, therefore, certain that every church was 
governed by a union of the elders or overseers chosen 
from among themselves; and we find no individual dis- 
tinguished above the rest, who presided as a primus in- 
ter pares [a chief among equals], though, probably, in the 
age immediately succeeding the apostolic, of which we 
have, unfortunately, so few authentic memorials, the 
practice was introduced of applying to such an one the 
name of eTifoxonog, [bishop, overseer] by way of distinc- 
tion."— Hist. Apost. Chh. Vol. I. pp. 168, 169. 

The correctness of Mosheim's account of the humble 
character and limited authority of the .primitive bishop, 
is admitted by Waddington; who says : " The gov- 
ernment of a single person protected each society from 
internal dissension — the electiveness of that governor ren- 
dered probable his merit." — Hist. Chh. p. 44. 

Lord King's representation is: "There was but 
one bishop, strictly so called, in a church at a time, who 
was related to his flock as a pastor to his sheep, and a 
parent to his children." — Inquiry, ch. 1. § 5. And 
again : " There was but one church to a bishop :" And 
this church, he tells us, was " a single congregation." — 
Ch. 2. § 1. " The bishop's diocese exceeded not the 
bounds of a modern parish, and was the same, as in 
name so also in thing." * * lb. § 2. 

Dr. Campbell gives the following account of the 
bishop's relation to his church, in the third century : 



ECCLESIASTICAL HISTORY., 153 

" The bishop, who was properly the pastor, had the 
charge of no more than one parish, one church or con- 
gregation, the parishioners all assembling in the same 
place with him for the purposes of public worship, re- 
ligious instruction, and the solemn commemoration of the 
death of Christ." * * Lee. 8. p. 128. 

G i e s e 1 e r's account of the apostolic churches is this : 
" The new churches everywhere formed themselves on 
the model of the mother church at Jerusalem. At the 
head of each were the ciders, nQwftvisQoi, ijiianonoi, 
[elders, bishops] all officially of equal rank, though in 
several instances a peculiar authority seems to have been 
conceded to some one individual from personal consid- 
erations. After the death of the apostles, and the pupils 
of the apostles, to whom the general direction of the 
churches had always been conceded, some one amongst 
the presbyters of each church was suffered gradually to 
take the lead in its affairs. In the same irregular way 
the title of snlaxoTiog, bishop, was appropriated to the first 
presbyter." — Coleman's Antiq. pp. 101 — 103. 

(4) It remains for us to consider Mosheim's testimony 
respecting the independency of the primitive churches. 

Dr. Campbell agrees with this, when he says : 
<£ The different congregations, with their ministers, seem- 
ed, in a great measure, independent of one another. Eve- 
rything regarding their own procedure in worship, as 
well as discipline, was settled among themselves. But it is 
extremely plain, that a total independency was not adapt- 
ed to the more general character that belonged to all as 
members of the commonwealth of Christ." — Lect. 9. 
p. 142. 

The reader will not fail to remark, that this is precise- 
ly what Congregationalists maintain. Each Congrega- 
tional church is complete, and independent, "regarding 
its own procedure in worship, as well as discipline," 
while it maintains a sisterly relation toother members of 



154 CONGREGATIONALISM. 

the Congregational family. We abhor all such indepen- 
dency as would lead us to refuse to give account of our 
faith and practice to our sister churches. So said our 
fathers, and so say we. Dr. Campbell refers to the first 
council at Jerusalem, about circumcision and other Jew- 
ish ceremonies, to illustrate the nature of " the corres- 
pondence and intercourse with one another," which the 
early Christian churches maintained. The very case to 
which the framers of the Cambridge Platform refer. — Ch. 
15. § 2. 

Barrow, speaking of "the primitive state of the 
Church," says: "Each church separately did order its 
own affairs, without recourse to others, except for chari- 
table advice or relief in cases of extraordinary difficulty 
or urgent need. 

Each church was endowed with a perfect liberty, and 
a full authority, without dependence or subordination to 
others, to govern its own members, manage its own af- 
fairs, to decide controversies and causes incident among 
themselves, without allowing appeals, or rendering ac- 
counts to others. This appeareth by the apostolical 
writings of St. Paul and St. John to single churches ; 
wherein they are supposed able to exercise spiritual 
power for establishing decency, removing disorders, cor- 
recting offences, deciding causes, etc." — Unity of the 
Chh. Vol. VII. p. 486. 

Dr. Barrow in his celebrated work on the Pope's Su- 
premacy, further says: "At first, each church was set- 
tled apart under its own bishop and presbyters ; so as 
independently and separately to manage its own con- 
cernments : each was amoxicpa'koQ, and avTovopog, gov- 
erned by its own head, and had its own laws. Every 
bishop, as a prince in his own church, did act freely ac- 
cording to his will and discretion, with the advice of 
his ecclesiastical senate, and with the consent of his 
people, (the which he did use to consult,) without being 
controllable by any other, or accountable to any, further 



ECCLESIASTICAL HISTORY. 155 

than his obligation to uphold the verity of Christian pro- 
fession, and to maintain fraternal communion in charity 
and peace with neighboring churches did require ; in 
which regard if he were notably peccant, he was liable 
to be disclaimed by them, and rejected from communion, 
together with his church, if it did adhere to him in his 
misdemeanors. This may be collected from the remain- 
ders of state in the times of St. Cyprian :" [which would 
be as late as the middle of the third century : for Cyprian 
suffered martyrdom A. D. 258.] — Supposition 5th. Arg* 
10. Theol. Works, Vol. VII. p. 302. 

Dr. Campbell, speaking of the character, etc. of 
the churches during the first and second centuries, says: 
" Every church had its own pastors, and its own presby- 
tery, [i. e. council of church officers], independently of 
every other church. And when one of the presbyters 
came to be considered as the pastor, by way of emi- 
nence, while the rest were regarded as his assistants, 
vicars, or curates, who acted under his direction; as 
then every church or congregation had but one who was 
called bishop, so every bishop had but one congregation 
or church. This is a remark which deserves your par- 
ticular notice, as it regards an essential point in the con- 
stitution of the primitive church, a point which is gene- 
rally admitted by those who can make any pretensions 
to the knowledge of Christian Antiquities." — Lee. 6th. 
p. 104': also 7th Lee. See also, quotations from Lord 
King, ch. 8. § 1. Supra, p. 150. 

TheMagdeburg Centuriators, in their cel- 
ebrated work, published in 1559 — 1574, in describing 
the constitution and discipline of the churches of the first 
and second centuries, furnish the following testimony in 
our favor : "A visible church was an assembly, or con- 
gregation, of persons who believed and followed the wri- 
tings of the prophets and apostles ; which should be com- 
posed of persons regenerated by the word and sacraments^ 



156 CONGREGATIONALISM. 

though there might be in this assembly many persons, 
who, though they agreed with the regenerate in doctrine, 
were nevertheless, not sanctified in heart. Clemens [of 
Alexandria] says : I call not a place, but a congregation 
of the elect, a church." — Century II. ch. 4. p. 39. Ed. 
Basil 1624. 

Of excommunication, they say : "the right of excom- 
munication was committed to the hands of the churcli 
and its ministers." — Cent. I. Lib. 2. ch. 3. p. 274. 

" The power of announcing the remission of the sins 
of penitent offenders was also in the hands of the church ; 
though, for the sake of order, except in cases of necessity, 
it was excercised by the ministers of the church." — lb. 
p. 276. 

"The whole assembly, or church in any particular 
place — including laymen and clergy — had power to 
elect, call and ordain suitable ministers ; and to depose 
and avoid false teachers, or those whose evil lives threat- 
ened injury to the church. These things appear from 
the testimony of the Scriptures concerning the power of 
the keys ; for the keys were given to the whole church. 
But the church if she calls her ministers to act, does noth- 
ing else than commit to them the keys. That power 
therefore, pertains to the whole of the church. Moreo- 
ver, the examples in the New Testament teach the same 
thing : for, in the first of Acts, it appears that not by the 
apostles alone, but by the whole church Matthias was 
put in the place of Judas ; and in Acts 6th chapter, the 
deacons were chosen, called, and ordained, not by the 
apostles alone, but also by the rest of the church. In 
Acts 13th chap, the whole church of Antioch gathered 
together by command of God, and sent forth Paul and 
Barnabas to teach the Gospel to the Gentiles." — lb. p.299. 

The following summary view of the constitution, gov- 
ernment and rights of the churches of the second centu- 
ry is given by these learned ecclesiastical historians. 

" If any one examines the approved writers of this cen- 
tury, [the second] he will see, that the form of church 



ECCLESIASTICAL HISTORY. 157 

government was very like a democracy (drj poxy on lag). 
For each church had equal power of preaching the pure 
word of God, of administering the sacraments, of absolv- 
ing and excommunicating heretics and wicked persons, 
of observing the ceremonies received from the apostles, 
or, even, for the sake of edification, of instituting new 
ones ; of choosing ministers, of calling, of ordaining, and 
for just causes, of deposing them again ; of assembling 
councils and synods ; of instituting and supporting 
schools ; and, in matters of doubt or controversy, of de- 
manding the opinion of others ; of judging and decid- 
i ng .»_Cent. II. ch. 7. pp. 102—103. 

" F a t h e r P a u 1 of Venice, in his Treatise of Bene- 
ficiary Matters, is so ingenuous as both to affirm that in 
the beginning the government of the Church had altogeth- 
er a democratical form and to give a punctual and observ- 
able account also how it come to be altered. "— S. Ma- 
ther's Apol. pp. 26, 27. Dr, Campbell understands Fra 
Paolo Sarpi (Father Paul) to represent the government of 
the primitive churches to have been " a mixture of the 
twoforms,the aristocratica! and the democratical." — Lee. 
8. p. 129. 

Ne a n d er says : " The view we are led to form of 
the original constitution of the churches among Gentile 
Christians, as they existed in the apostolic age, — that it 
was entirely democratic, — is also one of the distinguishing 
marks between the churches of Gentile and those of Jew- 
ish origin. The case appears to be thus. All the affairs 
of the churches were still transacted in an entirely pub- 
lic manner, so that every deliberative meeting of the 
church resembled a strictly popular assembly" — Plant- 
ing and Training of the Christian Church by the Apostles. 
Vol. I. p. 165— note. 3d Ed. 

Not to enlarge by quotations from other writers on 
Christian antiquities, in illustration of the several points 
under consideration, I will finish, by transcribing the al- 



158 CONGREGATIONALISM* 

legation of the learned, and pious John Owen; who, 
after a labored investigation of this whole matter, lays 
dovvn and successfully proves this proposition : " That 
in no approved writers for the space of two hundred years 
after Cht % ist> there is any mention made of any other or- 
ganical, visibly professing church, but that only which is 
parochial, or congregational." " A church of any other 
form, state or order, papal or oecumenical, patriarchal, 
metropolitical, diocesan, or classical, they [the writers 
of the first two centuries] know not, neither name nor 
thing, nor any of them appear in any of their writings." 
— Vol. XX. p. 132. By which he means : that all the 
churches during the first two centuries, were distinct, 
independent bodies; no one of them so numerous as to 
prevent them from assembling together for public wor- 
ship, and the transaction of church business; and that, 
each one was invested with sufficient and complete au- 
thority for all the purposes of church organization. 

Everyone who is acquainted with the character of 
John Owen, well knows that he did not deal in rash as- 
sertions. Everyone who. has examined his works on 
church order and discipline, must be aware that in these 
neither sound argument nor extensive learning are want- 
ing. 

His conclusions are those of an eminently pious and 
learned man, who, after a careful examination of the ar- 
guments of Congregationalists,/br the purpose of refit- 
ing them* became himself a decided friend to their views 
of church order ; and, for nearly forty years, was a leader 
among the English Congregationalists. The work from 
which I have extracted, was written near the close ot 
life; and contains, with his maturest thoughts, his dying 
testimony to the principles of church government which 
he advocated ; and well deserves the careful study ol 

* The book of which Owen undertook " the examination and 
confutation," was John Cotton's " On the Keys. 1 ' — See Owen's 
Memoirs, pp. 55, 56* 



ECCLESIASTICAL HISTORY. ISO 

every one who would fully understand the foundation on 
which rest our principles and doctrines.* 

Thus, I conceive, it has been shown from the testimo- 
ny of numerous and distinguished ecclesiastical historic 
ans — none of whom } save Dr. Owen, were Congrega- 
tionalists, and who consequently were without any in- 
ducement to misunderstand or misinterpret facts in our 
favor — that the leading principles and doctrines of the 
Congregational system were developed in the constitution 
and discipline of the apostolic churches ; that this or- 
ganization, for substance, was retained during the first 
two centuries of the Christian Church : and that cor- 
ruption and error followed the abandonment of the apos- 
tolic models. The correctness of their opinions is not 
made to rest on the bare assertions of these historians, 
> — however learned and impartial they are acknowledged 
to be,— but numerous extracts from the Apostolical and 
Christian Fathers have been introduced, to prove the 
statements made, and the opinions advanced. 

And now, though the strength of our cause lies not in 
the testimony of the Fathers, nor the opinions of eminent 
men — the Scriptures being our only infallible guide — 
must it not be conceded by all parties, that the correct* 
ness of our interpretation of the Scriptures, or, the scrip* 
tural character of our system, receives strong confirma- 
tion from the testimony of the earliest uninspired writers 
of the Christian Church, and the concurrent voice of 
many modern authors, alike distinguished for their pro- 
found learning and their sound and impartial judgment 1 

* In these remarks, I would not be understood to express an 
unqualified approval and adoption of all his views of church or- 
der and discipline. There are some points on which modern, 
and especially .New England Congregationalists, would slightly 
differ from Owen ; but his writings as a whole are almost incom* 
parably excellent, sound and learned upon this subject. And 
yet, they are but very little known in N. E. Even the valuable 
memoir of the life and times of Dr. Owen, by Mr. Orme, has 
never, to my knowledge, been republished in this country. 



PART IV. 



ECCLESIASTICAL PRACTICE. 

The principles and doctrines embraced by Congrega- 
tionalists have induced certain ecclesiastical practices, 
which have become a sort of common law to the denom- 
ination. A knowledge of these is necessary to a perfect 
understanding of Congregationalism. 

There may be slight deviations among us from what 
will now be specified as agreeable to good usage ; but it 
is believed, that in all the essential points, the denomina- 
tion will agree in what follows : 

I. Organization of churches. 

If in anyplace a sufficient number* of persons wished 
to be organized into a Congregational church, an order- 
ly procedure would be, substantially, as follows : 

* The number is not fixed : it may be more or Jess according 
to circumstances. Under ordinary circumstances, it should not 
be less than seven; because a less number cannot conveniently 
discharge the duties enjoined by Christ in the xviii. of Matt. 
When, however, there is a reasonable prospect of a speedy addi- 
tion to their number, if two or three should covenant together in 
the name of Christ, they may expect his presence and blessing. 
Tertullian says : u Where there are three persons, though they 
are laymen, there is a church." — De Exh. Castitatis, p. 668. Ed. 
1634. 

Cotton Mather says : " Seven is the least number that has been 
allowed among us, as capable to form a church state for the en- 
joyment of all special ordinances ; but usually there is a larger 
number expected."— Ratio, Article I. § 1. So, for substance, 
said Richard Mather in his answer to Herle ; 1644. 

li 



L6B wREGAT10.\ALI-M. 

After a season of fasting and prayer, the brethren 
would appoint a committee to advise with one or more of 
the neighboring ( _ [rational pastors and churches : 
to draw up a Confession of Faith and a Covenant, with 
articles of government and practice : and, to send li Let- 
ley are called — that is. letters of in- 
vitation — to so many of the neighboring churches as 
lid be agreed upon, soliciting their attendance by 
pastor and delegate, at an appointed time, to take into 
ulceration the question — Whether the interests of re- 
ligion required the organization of a Congregational 
church in that place ! 

At the time and place specified for the meeting of 
the council, the several persons proposing to unite in 
church fellowship would be present, with the record of 
their previous doings, a copy of their covenant and ar- 
ticles, and. so many of them as had been connected with 
Christian churches, with letters of recommendation and 
dismission : and prepared to give any information to the 
council which would be necessary to a perfect under- 
standing of the merits of the before them. If 
the associated brethren had all :r future 
pastor, it is agreeable to ancient at he should 
be present, to be embodied in the church as one of its 
members, and immediately afterwards, ordained as its 
pastor. t 

The pastors and delegates of the churches bem_ 
sembled, the ed to order by the reading of the 

Letter Missive, which is the warrant for their meeting. 
The council is then organized bychoosing a moderator and 
scribe : and proceeds, after prayer for Divine direction, to 
examine the papers laid before them by the committee of 
orethren at whose request they have assembled, and to 
hear statements from them respecting the peculiarities of 
their situation, etc. which, in their opinion, render the or- 

■ See form of this letter. Appendix No. 1. 
:"s Ratio, Art. 1, § 3. 



ECCLESIASTICAL PRACTICE. 163 

ganization of a Congregational church desirable. If satis- 
fied with these statements, etc. and with the covenant and 
articles agreed upon by the brethren, and of their Christian 
character and standing,* the council vote — to proceed to 
the organization of a Congregational church,* and fix 
upon the time and place for the public exercises. The 
parts are then assigned, as : Invocation and Reading of 
suitable portions of Scripture — Introductory Prayer — 
Sermon— Reading of the Covenant— Recognition of the 
Church and Consecrating Prayer, (usually assigned to 
the moderator)— The Fellowship of the Churches — The 
Concluding Prayer, and The Benediction. 

At the appointed time and place, these services are 
publicly attended, and the associated brethren recognized 
as a Congregational church.f 



II. Choice and consecration of officers. 

The church thus organized, as soon as convenient 
meet together; and, after appointing a moderator and 
clerk, proceed to choose their officers; viz. a pastor, if 
previous arrangements admit of it, and two, or more 
deacons, according to the size and circumstances of the 
church.;j; 

* This satisfaction is obtained either by a personal examina- 
tion of the candidates, — if they have never been connected with 
a Christian church; or, by letters of recommendation and dis- 
mission from the church or churches of which they have been 
members. — For a form, see Appendix, No. 12. 

t Mather gives a detailed and particular account of all the pro- 
ceedings in organizing a church, in his Ratio Disciplinae, Art. 1. 
Mr. Upham's third chapter is devoted to this subject. It is 
full and valuable. 

X When it can be done, it is desirable that this meeting should 
take place in season to have the same council which organizes 
the church, assist in the consecration of the pastor. And, when 
this is intended, it should be mentioned in the letters missive; 
and the necessary preliminary arrangements should be made. 



164 CONGREG ATIONALISM. 



Choice of a Pastor. 

The orderly course in choosing a pastor is substantial- 
ly this : The church, having enjoyed a sufficient opportu- 
nity of hearing a minister preach, and of becoming ac- 
quainted with his religious character, his literary attain- 
ments, his personal habits, etc ;* after a season of fasting 
and prayer for Divine direction, vote to give him a call 
to become their pastor.f It is ustial, though not strictly 
necessary upon Congregational principles, to invite the 
religious society which statedly worships with the church, 
to concur in this call, and to fix on the salary to be of- 
fered to the candidate-! 

These preliminary steps being taken, the call of the 
church and the concurrence of the society are forwarded 
to the pastor elect, signed by the moderators and clerks 
of the respective bodies, or by committees appointed for 
this purpose. The call being accepted by the candi- 
date, a committee of the church, after consultation with 
the pastor elect, agree upon the churches which shall 
compose the ordaining council. Letters Missive are then 
prepared,^ signed by the committee, and sent, agreeable 
to previous arrangements. || 

* There is reason to fear that our churches are not all as par- 
ticular upon these points as they ought to be ; they are certainly 
far less so than were our fathers. It was once thought necessa- 
ry for a candidate for settlement, to spend months among the 
people of his prospective charge ; but now, some churches are 
satisfied with an acquaintance of a few days only ; and some, are 
ready to call a pastor without having had any personal acquaint- 
ance with him. This, undoubtedly, is one reason why there is 
now so little permanency in the pastoral relation. Are we not 
verifying the maxim — " To innovate is not to improve f 

t See a form, Appendix No. 2. 

X Mather's Ratio, Art. II. — Upham's Ratio, ch. 6. § 58 — Co. 

§ See Appendix No. 3. 

|| It is common to intimate in these letters the wishes of the 



ECCLESIASTICAL PRACTICE. 165 

At the appointed time and place, the pastors and dele- 
gates assemble and organize, and after prayer, proceed 
to business. 

A record of the doings of the church and society is 
Urst laid before the council ; then, the call of the church, 
the concurrence of the society, the provision made for 
the support of a pastor, and the acceptance of the same 
by the candidate are all made known. These being sat- 
isfactory, the council vote — to proceed to the examina- 
tion of the candidate for ordination. 

A certificate of his church membership is first pre- 
sented, or evidence that he has become a member of the 
church over which it is proposed to ordain him ;* then 
his license to preach the gospel. These papers being 
satisfactory, the council next examine the candidate re- 
specting his religious experience, his motives for entering 
the ministry, his theological views, and his literary acqui- 
sitions. This examination is usually conducted by the 
moderator of the council, each member being allowed the 
privilege of proposing any additional questions.! 

The council being satisfied upon these several points, 
vote — to proceed to assign the parts in the ordination ser- 
vices. These are, generally, Invocation and Reading of 
the Scriptures — Introductory Prayer — Sermon — Ordain- 
ing Prayer, accompanied with the imposition of hands — 
Charge to the Pastor — The Fellowship of the Churches 



committee respecting the particular part in the ordination ser- 
vices which each pastor is desired to take : and the ordaining 
council usually regard the wishes thus expressed, in the assign- 
ment of the several parts. 

* This, as it seems to me, is most agreeable to Congregational 
principles and early usage. Every pastor should be a member 
of his own church. The reader will find this matter discussed 
in the Appendix, No. 13. 

t The lay delegates have the same privilege as the pastors ; 
and should never hesitate to use it. This examination is opeja 
±q the members of the church and society, 



166 CONGREGATIONALISM. 

— Address to the People* — Concluding Prayer, and Ben- 
ediction. t 

Installation. 

In case the pastor elect has been previously ordained, 
the proceedings of the council vary from those first discri- 
bed in two particulars : First, in requiring a certified copy 
of the proceedings of the council which ordained him ; 
or, if he has been a pastor, which dismissed him from 
his previous charge ; and their recommendation of him, 
as a worthy minister of the Lord Jesus : Secondly, in not 
imposing hands upon him at the time of the installing 
prayfer. In all other respects, the proceedings of the 
council are the same in ordination and installation.^ 

* This is rather a modern innovation ; whether an improve- 
ment, I pretend not to decide. But one thing is certain — that 
the Address to the people is generally little better than a twice 
told tale ; the appropriate topics of it being generally regarded 
as common property by the other speakers. And the people 
themselves are weary enough, by the time the Address begins, 
to wish to be left to their own reflections. If, however, every 
man would keep within the bounds of his own appointment, — 
both as to matter and time, — an address, or charge to the people, 
might be an appropriate and profitable part of every ordination 
service. From Mather's Ratio Discip. it would seem that an ad- 
dress to the oeople was anciently included in the Right Hand 
of Fellowship.— Art. II. pp. 33—40. 

t The churches of our denomination in Great Britain invite 
neighboring ministers to assist in ordaining their pastors, but do 
not call ecclesiastical councils for this purpose. " The right 
hand of fellowship" does not enter into their ordination or in- 
stallation services. In England, laying on of hands does not al- 
ways form a part of the ordination services. — MSS. letters from 
Rev. Mr. Robinson and Rev. Mr. Buckham ; the former a 
Scotch Congregationalist, the latter an English. 

Thomas [looker says ; : ' The church of Scotland is so far from 
conceiving laying on of hands necessary in ordination, that they 
do not only not use it, but judge it unlawful to be used, unless 
some special considerations be attended." — This was said in 
1648. -Survey. P. 11. p. GO. 

X The first planters of N. E. imposed hands, on the settlement 



ECCLESIASTICAL PRACTICE. 167 

Choice and consecration of Deacons. 

Deacons are chosen by a vote of the church. They 
should be men of wisdom and integrity, of good, practi- 
cal common sense, well rooted and grounded in the faith, 
and eminent for piety ; and, whenever it is possible, men 
of mature years, and considerable religious experience. 

It is judged proper that the choice should not be made, 
until opportunities have been enjoyed by the brethren 
to consult together freely, and perhaps repeatedly, and 
to become united in opinion respecting the most suitable 
persons for the office. 

When the choice has been made, it is considered 
proper to give the deacons elect some time to consider 
the question of acceptance. This being signified, it is 
consistent with the ancient usage of our denomination, 
to set them apart to their work by prayer and imposition 
of the hands of the pastor. Our churches have not, 
however, been very uniform or particular in the practice 
of ordaining deacons, for more than a hundred years 
past. Cotton Mather tells us, that, even in his day 
(1726) 'in many of these churches this rite of confir- 
mation is fallen into a desuetude.' So at the present 
time, some of our churches ordain their deacons by the 
imposition of hands; others do not, perhaps from the 
apprehension that false impressions may be received re- 
specting the design of the rite, and the nature of the office. 
But, if it be distinctly explained, that this ceremony is 
simply the act of designating, and setting apart in a 
solemn manner, these men to the appropriate work of 
the deaconship — I can see no sufficient reason for dis- 
regarding ancient, and what appears to have been apos- 
tolic usage.f 

of a pastor, even though he had been previously ordained. — See 
Magnalia, Vol. II. p. 209, Hartford, ed. Some account of the 
sentiments of our fathers respecting ordination may be found in 
Appendix, No. 13. 

t Mather's Ratio, pp. 130— 133.— Upham's Ratio, § 40—43 
Upon Congregational principles, the right and power to ordain 



168 CONGREGATIONALISM. 



III. Church meetings for business. 

Every well regulated Congregational church has o cca- 
sional meetings for the transaction of business. In our 

church officers — whether deacons or elders — is undoubtedly in 
the churches. And, when ordination is performed by ministers, 
they act not by any inherent right or power in themselves as 
ministers, but as the representatives of their respective church- 
es, and as the agents of the particular church over which the 
pastor is placed. Thus Thomas Hooker says: "Though the 
act of ordination belong to the presbytery [i.e. the elders of a 
church] yet the jus et potestas ordinandi, [the right and power 
of ordination] is conferred firstly, upon the church, by Christ, 
and resides in her. It is in them [the elders] instrvmentaliter, in 
her originaiiter ;'' — in them as instruments, in her as the origi- 
nal source — Survey, P. II. Chap. 2 p. 76. See also pp.73 — 77. 
— See also under the head of Modern Writers. Supra, p. 141 . seq. 

There is, however, a propriety in calling upon neighboring 
churches to assist in the ordination of ministers, which does not 
exist in the case of deacons. A minister may be called to offi- 
ciate to other churches, in the administration of the gospel and 
the ordinances of the church. But, the work of a deacon is con- 
fined to the particular church which chooses and ordains him, 
and the fellowship of other churches is not. therefore, needed. 

In several instances, the fathers of the iNew England church- 
es ordained their pastors, even, without the aid of other min- 
isters. Trumbull, in his History of Connecticut, mentions sev- 
eral cases, Vol. I. pp. 21S — '299. — See also Winthrop, Vol. II. 
p. IS — Hutchinson mentions one instance in which this was 
done when two cler<rvmen were present. — Hist. Mass. Vol I. p. 
425 

This is according to the Platform : Chap. 9. Sect. 4. The 
synod of ](»&0 questioned the propriety of lay-ordination — See 
Magnalia, Vol. 1 1, pp. 21 H. 219. Few Congregationalists would 
now approve of lay-ordination; and I am not sure but that 
some would consider it invalid. Yet, upon Congregational prin- 
ciples, the church is the depositary of all ecclesiastical authority, 
under Jesus Christ : and if so, then must it have the right and 
authority to ordain its own pastor, with its own hands. I do 
by no means, however, advocate lay-ordination. I think that it 
is manifestly proper, for reasons already assigned, that the pas- 
tors of neighboring churches should be employed as agents in 
this work : but still, I must regard it as the abstract right of 
every duly organized church, to ordain its pastor without the 



ECCLESIASTICAL PRACTICE. 169 

cities these are more frequent than in the country. 
Many city churches meet weekly, and business may be 
transacted at every meeting, if necessary ; though the 
special object of most of these meetings is religious im- 
provement. Some churches devote one meeting a month 
to business; the others are for devotional purposes. 

In a Congregational church the pastor is, ex officio — 
as overseer, ruler, and guide of the church, — moderator 
of the meeting ; he puts all motions, and gives advice and 
instruction respecting the proper method of adjusting all 
matters under consideration. — See 1 Thess. 5: 12 .Heb. 
13: 7, 17. 

This is believed to be in accordance with the doctrine 
and practice of our churches generally ; though some 
may prefer to choose a moderator at each successive 
meeting. 

aid of neighboring ministers. No body of believers can be con- 
sidered an entire, complete church, which has not the power 
and right to do all that is essential to its personal well being and 
usefiplness. But, if a church must be absolutely dependent on 
ordained clergymen to institute its pastor, it surely is not that 
complete body which our principles suppose. 

The opinions advanced in this note, are maintained with 
great ability and earnestness by Samuel Mather in his " Apolo- 
gy for the Liberties of the churches in N. E " He devotes an 
entire chapter to "The Right of these churches to ordain their 
Ministers." — Chap. 2. 

This was the opinion of those learned and famous English 
Independents, Goodwin, Nye, Burroughs, Simpson. Bridge, 
Greenhill and Carter. — See account of Westminster Assembly 
Debates, in Neal's Puritans, Vol. 111. p. 283. — The distinguish- 
ed Eno-lish Baptist, Andrew Fuller, was of the same opinion. 
— See Vol. [1. p. 661, Complete Works — " As for ordination" 
says John Milton, " what is it but the laying on of hands; an 
outward sign or symbol of admission ? * * It is but an orderly 
form of receiving a man already fitted, and committing to him 
a particular charge." * * — Hanbury, Vol. I. p. 191,2, note. — 
Richard Mather maintains essentially the same view of ordina- 
tion, and of the right of churches to ordain their own pastors, in 
his Answer to Herle's4th Arg. and Ans.to Rutherford, Chaps. 
24th and 25th. So does John Cotton, in his Way of the Cong. 
Chhs. p. 26'. 



170 CONGREGATIONALISM. 

In many of our churches the pastor keeps the records 
of the church, and makes all the entries of votes, etc. It 
is better to have a church clerk for this purpose, who 
shall make the needful records under the pastor's direc- 
tion. 

If at any time the church should be destitute of a pas- 
tor, or, if the pastor should be unavoidably absent from a 
church meeting, the senior deacon may act as moderator 
of the church, or one may be chosen for the occasion. 

At all church meetings, every brother has entire lib- 
erty to express his views and feelings upon every subject 
which is brought before the church ; and all questions 
are decided by the votes of the brethren.* 

It is not common, however, to settle questions of great 
importance, by the vote of a bare majority. A greater 
degree of unanimity is generally sought, and usually ob- 
tained. f Very few ministers would feel justified in ac- 
cepting the call of a mere majority of a church, unless 
the circumstances of the case were very peculiar. 

It is generally thought desirable that the female num- 
bers of a church should be present at the transaction of 
all ordinary business, for their satisfaction and instruc- 
tion ; but, it is utterly inconsistent with established usage 
for females to take any part in business transactions. 
Their views and wishes are to be expressed privately to 
their pastor or their brethren. We suffer not a woman 
to speak in the church, agreeable to apostolic injunction. 
—1 Cor. 14: 34, 35. 1 Tim. 2: 11, 12.$ 

* In the Appendix, No. 15, the reader will find * A Manual 
for Church Meetings;' or, brief rules for transacting business in 
church meetings. 

t The churches of our denomination in Ireland seem to con- 
sider entire unanimity indispensable. " If there be but one 
member of a different mind from the rest, it is the same as if 
there were the one half." — "Rev. A. Carson's reasons for sepa- 
rating from the Synod of Ulster." — p. 12. 

+ 1 would not be understood to say, that no Congregational 
church pursues a different course. 1 have had occasion to know 



ECCLESIASTICAL PRACTICE. 171 



IV. Admission of members. 

Congregational principles require that every candidate 
for church membership should give to the church satis- 
factory evidence of his personal piety and his soundness 
in the faith.* In some instances the relation of his re- 

ofone, at least, which has followed a different practice to its 
cost. All deviations from the course described in the text are 
spots upon the fair and Scriptural practice of our churches. 

The apostolic prohibitions do not, as we suppose, exclude 
women from answering questions, or giving testimony when de- 
sired ; or from relating their religious experience when under 
examination for church membership ; or from making confession 
of particular sins by which their covenant engagements have 
been broken, and dishonor brought on the cause of Christ. — See 
Cotton's Keys, p. 86. 

* Camb. Platf. ch. J2.— Magnalia, Vol. II. bk.5..pp. 209— 212- 
It seems more consistent with our principles, and with early and 
good usage, that this account should be given, orally or in writ- 
ing, before the whole church. I am aware that this is considered a, 
fiery ordeal for a timid person ; but it should not be so regarded. 
Every church is a Christian family, having similar views and 
feelings, a common object, and like hopes and fears. The candi- 
date for admission professes to be one with the church in all 
these particulars. ]n communicating with the church, he speaks 
to the family of which he is to become a member, to persons 
who can sympathize with him, and who are prepared to receive 
him with open arms, as soon as they are assured of his worthi- 
ness. 

After more than thirteen years' experience of the course here 
recommended, in the admission of some two hundred members, 
I am constrained to believe, that the difficulties in the way of this 
practice are rather imaginary than real. The examination of 
candidates is always interesting, and oflen highly useful to the 
church; it gives the members a knowledge of God's dealings 
with his children, and furnishes encouragement to labor and pray 
for the conversion of sinners. Furthermore, the self-denying 
decision which it requires to submit to a public examination — by 
public, I mean before the whole church — is often of essential 
advantage to the candidate himself. It no doubt prevents, too, 
some proud and hypocritical persons from entering the church. 
Few such persons would care to submit to the scrutiny of a 
whole church, though they might venture upon a more private 
examination. 



i72 CONGKEGATIONALISM. 

ligious experience is given verbally ; in others, in writing. 
In both cases, the candidate is expected to answer any 
questions which the pastor or brethren may propose ; and 
to remove, by explanation, etc., any difficulties which may 
exist in the mind of any member of the church. After 
the church have satisfied themselves of the sincerity, re- 
ligious knowledge, and piety of the candidate, they vote 
to have him " propounded for admission." 

A week or more previous to the approaching commu- 
nion season, his name is publicly announced, as a can- 
didate for church membership ; and any person knowing 
aught against him, or any good reason why he should not 
be received to church fellowship, is desired to make 
known the same to the pastor. Whether this wish be 
expressed in words or not, such is the meaning and in- 
tention of the act of " propounding a person for admis- 
sion to the church." 

Besides, it seems to me to throw too much responsibility upon 
the pastor and a few brethren of the church, to make them 
judges of the fitness of every candidate for church membership. 

The whole church are called upon to vote in the admission of 
a member ; is it not proper, then, that they should have an op- 
portunity to form their judgment by personal examination of the 
candidate ? should they trust wholly to others ? 

The admission of a member is now the act of the whole church; 
and not of a committee of the church. But if our churches are 
induced to yield their right to examine candidates for their fel- 
lowship to a committee, is there no reason to fear that they may, 
ere long, be called upon to yield, to a committee, their right to 
admit members ? And would not this be to renounce Congrega- 
tionalism ? 

It is proper to add, that the question considered in this note is 
by no means a settled one ; nor have our churches been uniform 
in their practice for a long period past. Cotton Mather (ut sup.) 
gives the different views entertained by the churches in his day ; 
and they are not materially altered by the lapse of a century. 
Samuel Mather, who wrote about twelve years later than his fa- 
ther, C. Mather, warns the New England churches not to give 
up the business of examining candidates to the elders, nor to be 
negligent of their duty ; but to insist on an open profession from all 
candidates for church fellowship, and to except against all whom 
they think to be disqualified for communion with them. — Apol- 
ogy, ch. 5th. 



ECCLESIASTICAL PRACTICE, 17$ 

If, after being propounded, no objection appears to the 
admission of the candidate, on the next sacramental oc- 
casion — which, in most churches occurs as often as once 
in two months, in many monthly, though in some country 
churches less frequently — he publicly assents to the 
church covenant, articles of faith, government and prac- 
tice, and solemnly promises to walk with the church in 
accordance with these, and in the observance of all the 
duties of a religious life. He is then received into the 
church, by a vote or by tacit consent, and entitled to all 
its ordinances and privileges.* Thus strict and cautious 
are Congregational churches in the admission of members. 

V. Dismission of members. 

If, for any good reason, a church member wishes to 
remove his relation to another church, he applies for a 
letter of dismission and recommendation.f If the two 

* Many of our churches have their Covenant and Articles 
printed, with copious references to Scripture. A copy is placed 
in the hands of candidates for church membership, that they 
may know what the church professes to believe, and the reasons 
for their faith, and what will be required of those who unite 
with the church. 

The Congregational churches in Scotland, with few excep- 
tions, practice " weekly communion," at the Lord's supper. 

In the admission of members, the work of examination is in- 
trusted to the pastor and " two visitors," who are appointed by 
the church. After satisfying themselves of the piety, and other 
qualifications of the candidate for church fellowship, they report 
accordingly to the church ; and the candidate " is admitted, af- 
ter exhortation to duties, etc., and prayer." 

1 quote from a manuscript letter of Rev Mr. Robertson, for 
thirty years pastor of a Congregational church in Scotland. I 
am greatly indebted to this gentleman, and to Rev. Mr. Ruck- 
ham, already referred to, for valuable information, respecting 
Congregationalism in Great Britain. 

t It is believed to be contrary to regular Congregational usage? 
to dismiss a member, and recommend him " 1o any church with 
which he may please to unite." The church should be specified, 
and be known to be in fellowship with the dismissing church. 

If a member is about to leave the neighborhood of the church 



174 CONGREGATIONALISM. 

churches are in fellowship — that is, if they recognize 
each other as churches of Christ — the church vote to dis- 
miss their brother, and recommend him to the church 
specified.— See Acts 18: 27. Rom. 16: 1. 2 Cor. 3: 1. 

Until this letter is presented, and the individual is re* 
ceived by the church to which the letter is addressed, he 
remains a member of the church from which the letter 
is taken, and is subject to the watch and discipline of 
the same.* 

Any disregard of this authorized practice of our 
churches is considered an irregularity, alike injurious to 
the churches and to the individuals concerned. 

It may be proper to remark in this connection, that 
we suppose Christ has given his churches no authority 
to dismiss any of their members to the world. Church 
members have been known to apply to their pastor for 
" a dismission from the church;" assigning as a reason, 
perhaps, their personal unfitness for church fellowship ; 
or, their dissatisfaction with the sentiments or doings of 
the church. 

Now, every person about to unite with a Congrega- 
tional church ought distinctly to understand, that there 
are only two ways by which a member may become per- 
manently separated from one of our churches ; one is, by 
dismission and recommendation to a sister church ; the 
other is, by exclusion from church fellowship.! There 

to which he belongs, and does not know with what church he 
shall wish to connect himself, he may take from the pastor, or 
the clerk of the church, a certificate of his regular standing, and a 
letter of general introduction (see Appendix, No. 4); which will 
secure for him, the privilege of occasional communion with any 
church which acknowledges that from which he goes, as a 
church of Christ. 

This, however, will not supersede the necessity of a letter of 
dismission and recommendation to some particular church. — 
This is the doctrine of the Cambridge Platform, ch. 13. — Math- 
er's Ratio, Art. 8. § 2. 

* See Appendix, No. 5. 

t By " exclusion from church fellowship," is meant both 
excommunication and withdrawing of fellowship; between 



ECCLESIASTICAL PRACTICE. 175 

are no private ways to get in or out of our churches* — - 
See Platf. ch. 13. § 7, 

VI. Dismission of a pastor. 

If, for any sufficient reason, it is deemed expedient to 
dissolve the connection between a pastor and his church, 
the regular course is as follows : The pastor lays before 
the church a statement of his wishes, and his reasons for 
the same ; and requests the church to unite with him in 
calling a council to advise in the premises. If the church 
are unwilling to dissolve the pastoral connection, they 
vote to that effect ; and appoint a committee to confer 
with their pastor, and to dissuade him, if possible, from 
his purpose. 

If, however, the church consider it expedient to com- 
ply with the pastor's request, they so vote ; and appoint 
a committee to assist in the selection and call of a mutu- 
al council * 

When the council assemble, all the proceedings of 
the parties are laid before them. They examine the rea- 
sons assigned by the pastor for wishing a dismission from 
his church, and the grounds of concurrence on the part 
of the church. If, in view of all the circumstances, it is 
judged proper that the pastor's request should be granted, 
the council so vote ; and advise the church to dismiss 
him. If the council should deem the reasons in favor'of 
a dismission insufficient, they advise the church and pas- 
tor accordingly. 

A church may vote upon a pastor's request for dismiss 
sion — -that they will grant it, provided a mutual council 
shall advise thereto: and thus supersede the necessity of 
any further action of their's after the decision of the 
council. This, perhaps, is the more common practice of 
our churches. 

Which acts I make a distinction; as maybe seen a Few pages 
over. 

* For the form of a Letter Missive, see App. No 4 6» 



176 CONGREGATIONALISM. 

It is, I conceive, irregular and improper, for a church 
to dismiss its pastor, and then call a council merely to 
sanction its doings.* 

If a church should think the removal of their pastor de- 
sirable, a regular procedure would be, for the deacons, or 
some of the older members of the church to converse 
freely and frankly with him, state their convictions, and 
suggest to him the expediency of asking a dismission from 
the church. If the pastor should decline so to do ; they 
might then desire him to call a meeting of the church, 
for the purpose of conferring together, and acting, should 
it be judged expedient, in reference to the matter. The 
pastor would, of course, absent himself from such a meet- 
ing, unless he had some special communication to make 
to the church ; or, he would retire, after having opened 
it in the usual form, and stated the object of the meeting. 

* It is to be regretted that this practice has found so much fa- 
vor in some sections of our country. A church dismisses its 
pastor, with the understanding 1 , that the council which is called 
to ordain or install his successor, shall first, sanction the dismis* 
sion of the former pastor. 

This practice is objectionable: (1) On the score of irregu- 
larity. A pastor ordained by advice and assistance of a coun- 
cil of neighboring churches, is not regularly dismissed but 
by similar advice, etc. (2) The Congregational doctrine re- 
specting the advisory power of councils is disregarded by 
such a procedure. A Congregational council is an advisory 
body, called to assist a church in deciding upon duty. But 
in the case supposed, the council cannot act in this capacity at 
all; for the church has already decided for itself, and the sub- 
mission of the question to a council is an empty formality. (3) It 
encourages the practice of dissolving the pastoral connection for 
trivial causes. 

The great argument for this innovation is, that it saves trouble 
Now, the truth is, that the more trouble there is in effecting the 
dissolution of the pastoral connection, the less likely are churches 
and ministers to be hasty in forming or breaking these connec- 
tions. It is one of the most serious evils of our day, that church- 
es and pastors are so continually breaking up their mutual rela- 
tions ; and anything which encourages this evil, ought to be 
carefullv avoided. 



ECCLESIASTICAL PRACTICE. 177 

The church being left by themselves, would proceed to 
discuss the subject before them : if agreed in opinion, 
they would appoint a committee to lay before the pas- 
tor their reasons for wishing a dissolution of the pastoral 
connection ; and request him to unite with them in call- 
ing a council to consider the matter, and advise in the 
premises. Should he decline their offer of a mutual 
council, the church would then be entitled to the advice 
of an ex parte council. The way would thus be prepar- 
ed for an orderly adjustment of the business, upon Chris- 
tian, and Congregational principles.* 

VII. Church discipline. 

It is a settled conviction of Congregationalists, that 
purity of faith and practice cannot be secured to the 
churches, except by the maintenance of strict and faith- 
ful Christian discipline. The members of our churches 
are therefore pledged to watch over, to admonish, to re- 
prove, and to discipline each other, as necessity may re- 
quire. A church that neglects this care of its members 
is liable to be dealt with by its sister churches, as a " dis- 
orderly walker." We regard the 18th chapter of Mat- 

* I regret to say, that our churches are not always so observ- 
ant of the course pointed out in the text, as they should be. 
Neither Congregationalism nor any other ism, but barbarism 
countenances the practice of starving, or driving a minister 
from his pastoral charge. 

The practice of the English and Scotch Congregationalists — 
I call them by this name, though, in respect to all such matters 
as we are now considering, they are Independents — differs some- 
what from that described in the text. Councils are unknown to 
them, either in the settlement or dismission of their pastors. A 
pastor wishing to leave his field of labor, resigns his office ; the 
church accepts his resignation, and thus the business begins and 
ends. Jt is, however, a thing of very rare occurrence for a Con- 
gregational pastor in those countries to leave his church unless 
called to another sphere of usefulness. " For a minister to be 
i unsettled' for any considerable time, would be injurious to his 
ministerial reputation." — MS. Letters. 

12 



178 CONGREGATIONALISM- 

thew 15 — 18 verses, as a general directory respecting all 
church discipline : " If thy brother shall trespass against 
thee, go and tell him his fault between him and thee 
alone ; if he shall hear thee, thou hast gained thy brother. 
But if he will not hear thee, then take with thee one or 
two more, that in the mouth of two or three witnesses 
every word may be established. And, if he shall neglect 
to hear them, tell it unto the church ; but if he neglect 
to hear the church, let him be unto thee as an heathen 
man and a publican. Verily I say unto you, whatsoever 
ye shall bind on earth, shall be bound in heaven ; and 
whatsoever ye shall loose on earth, shall be loosed in 
heaven." 

Agreeably to these Divine directions, the regular course 
of procedure, in case that a church member is believed 
to be guilty of unchristian conduct or heretical sentiments, 
is substantially this : A brother who is acquainted with 
the circumstances of the case, immediately — and with- 
out conference with any one — seeks a private interview 
with the trespasser ; he tells him plainly, but with gentle- 
ness and kindness (Gal. 6: 1 ) what he has seen or known 
offensive and unchristian in his conduct. If the trespas- 
ser acknowledges his fault, and makes Christian satisfac- 
tion, here the matter may end, nothing more need be said 
or done. What shall constitute Christian satisfaction, 
must depend upon circumstances. If the offence be 
strictly private — known only to the complaining brother, 
a private acknowledgement of it, and a promise of refor- 
mation, would be deemed satisfactory. If known only to 
a few individuals, and not liable to greater notoriety, a 
confession to these persons might be deemed sufficient. 
But if the cause of complaint should be extensively 
known ; the confession must be public. This may be 
regarded as a general rule — Confession and satisfaction 
should be as public as the offence. So said John Rob- 
inson ; so say we. 

But, if the offender refuses to give such satisfaction, 
the complainant then selects one or two judicious and in- 



i 



ECCLESIASTICAL PRACTICE* 179 

telligent brethren, to assist him in his efforts to convince 
and reclaim the erring brother. If these efforts prove un- 
availing, a regular complaint is laid before the church — 
generally, if not always, in writing — specifying the par- 
ticular charges against the offending brother, and the 
persons by whom, or the means by which it can be 
proved ; and stating also, the attempts which have been 
made to adjust the difficulty privately. 

It is considered entirely out of order for a church to 
receive a complaint against one of its members until as- 
sured that "the private steps" — as these preceding meas- 
ures are called — have been taken.* 

The church being satisfied that this has been done, 
vote to examine the charges. Evidence of the truth of 
these is then called for. Witnesses may be introduced 
who are not professors of religion, if necessary. If by 
the testimony adduced the church are convinced of the 
guilt of the accused, they, by their pastor or a committee 
— not excluding others — labor to convince the offender 
of his sin, and to induce him to make Christian satisfac- 
tion for his offence. These efforts being successful, he 
is restored to good standing. But if unsuccessful, the 
church, after suitable delay, proceed to admonish him, 
to suspend him from their communion,! or to excommu- 

* Many churches make an exception to this rule, in cases of 
open and notorious scandal, etc. j and receive a complaint before 
private means have been tried to reclaim the offender. The Cam- 
bridge Platform admits of this summary mode of proceeding in 
offences " of a more heinous, and criminal nature, to wit, such 
as are condemned by the light of nature." — Ch. 14. § 3. — See 
also, Mather's Apology, p. 97.— Calvin's Inst. B. IV. Ch. 18'. §3, 
0. — and Cotton's Keys, p. 85. The course pointed out in the text 
seems to me, however, preferable, as a general rule, in cases of 
public, as well as of private scandal. For one prominent reason, 
if for no more, viz. That it is better adapted to secure one great 
end of all church discipline — the reformation of the offender. Al- 
most any one will be more likely to be convinced of error, and 
brought to repentance by the kind and faithful efforts of a friend 
in private, than by a public arraignment, in the first instance, 
before the whole church. 

t These measures may be proper, as steps preparatory to ex- 



180 CONGREGATIONALISM. 

nicate, and cut him off from all relation to, or connection 
with the church — to cast him out, as " a heathen man 
and a publican." The decision of the church should be 
announced to the offender by the pastor ; either by an ad- 
dress to him — recapitulating the circumstances of the case ; 
and then solemnly pronouncing his excision from the 
visible body of Christ, and exhorting him to repentance, 
and assuring him of the readiness of Christ to forgive him, 
and of the church to receive him — or by a letter of the 
same general import, written in the name of the church. 

If at any future time the excommunicated person 
should give evidence of repentance, he may be restored 
to the fellowship of the church, by making a public con- 
fession, and giving the church satisfactory evidence of a 
thorough reformation. 

If the question be asked : What do Congregational 
churches regard as offences which render one liable to 
excommunication as a heathen man and publican ? It 
maybe answered, in general terms: Whatever in doc- 
trine, practice, or general spirit is plainly inconsistent 
with the requisitions of the Gospel. 

A fundamental principle in the organization of our 
churches is, that "none but good people" should be 
members of them. Reputed piety and visible conformi- 
ty to the laws of Christ's house afe indispensable quali- 
fications for church membership. Whatever, therefore, 

communication, in order to furnish the offender longer space for 
reflection and repentance ; but never, 1 conceive, as punishments, 
which being endured, offset — so to speak — the offence, and entitle 
the sufferer to a restoration to church privileges, and to favor with 
his brethren. Christ's direction : '« If he neglect to bear the 
church, let him be unto thee as an heathen man and a publi- 
can" — requires the excommunication of every obstinate offender. 

Mather devotes 16 pages to church discipline, giving the forms 
used in admonition, excommunication, etc. lie teaches the doc- 
trine above detailed — Ratio, Art. 8. § 2,3. Such, too, is the doc- 
trine of the Platform.— Ch. 14. 

Cotton's description of this process of church discipline in his 
dav (1(>45) agrees substantially with the above. — Way of the 
Crihs. pp. 89—94. 



ECCLESIASTICAL PRACTICE. 181 

destroys the evidence of one's piety, or is inconsistent 
with such conformity, unfits, of course, that person for 
church fellowship. 
* Besides such offences as affect a church member's 
moral or Christian character, and which are to be treated 
as above; there are certain other irregularities which de- 
mand the notice, and if necessary, the disciplinary labors 
of the church. Among these may be classed, all breach- 
es of covenant in relation to matters not fundamental. 
If a member, under the plea of having changed his views 
of duty, should leave the church with which he had cov- 
enanted to walk, and absenting himself from the assem- 
blies of his Christian brethren, should associate with such 
as, though not fundamentally erroneous, yet did not re- 
cognize the body which he had left, as a Christian 
church ; ®r which so varied from what that church deem- 
ed orderly and correct in sentiment and practice, that it 
could not fully recognize it as a church of Christ — it 
would be the duty of the church to call their brother to 
account; and, if he persisted in his course, without ex- 
hibiting an unchristian spirit, it would be necessary for 
the church to " withdraw" from him, as one who " walk- 
eth disorderly" (ariixiwg, out of his rank, or place — in an 
irregular manner), agreeably to 2 Thess. 3: 6, 14, 15. — 
" Now we 'command you brethren, in the name of our 
Lord Jesus Christ, that ye withdraw yourselves from eve- 
ry brother that walketh disorderly , and not after the tra- 
dition which ye received of us. * * * If any man obey not 
our word by this epistle, note that man, and have no com- 
pany with him, that he may be ashamed. Yet, count him 
not as an enemy, but admonish him as a brother."* 

VIII. Discipline of pastors. 

Sound Congregational principles subject every pastor 
to the watch and discipline of his church. This seems 

* For additional remarks on this topic — the difference between 
excommunication and the act of withdrawing fellowship— See 
Appendix, No. 14. 



182 CONGREGATIONALISM. 

to be taught by Paul's direction to the Colossian church : 
" Say to Archippus, Take heed to the ministry which 
thou hast received in the Lord, that thou fulfil it." — 
Col. 4: 17. If a pastor becomes heretical in doctrine, 
or corrupt in practice, we believe that he should be dealt 
with as any other member of the church would be ; " on- 
ly with such special terms of respect, and repetition of 
address, as the relation of a father may call for."* 

Our churches, however, uniformly call for the advice 
of a council, before they proceed to excommunicate a 
pastor. All the preparatory steps should be taken, as in 
the case of a private member ; the charges should be 
proved before the church, and the church should vote — 
That they are satisfied of the criminality of their pastor; 
but, in view of the peculiar importance and solemnity of 
the business, will take the advice of the neighboring 
churches before proceeding further. 

The pastor is then invited to unite with the church in 
calling a mutual council, If he refuses, the church call 
an ex parte council. This council — mutual or ex parte, 
as the case may be — examines all the doings of the 
church, and hears all the evidence in the case ; if satisfied 
with the measures pursued, and of the guilt of the pastor, 
they vote accordingly. They then proceed to depose the 
unworthy man from the ministry, and advise the church 
to excommunicate him. The church follow the advice 
of council, and thus terminates the melancholy business. 

It is no doubt true, as the Platform maintains (Chap. 
10. § 6.) that the " church have power according to or- 
der" — that is, according to the general principles on 
which a Congregational church is organized — to remove 
a pastor from office, without the advice and direction of 
a council ; though it distinctly speaks of the propriety of 

* Cotton Mather's Ratio Discip. Art. IX. §2. p. 162.— See also 
Samuel Mathers Apology, pp 80 — 85; and John Cotton's Keys 
of the Kingdom, pp. 31, 32, 41 — 43. 

The reader will find this matter discussed, at some length, in 
the Appendix, No. 13- 



ECCLESIASTICAL PRACTICE. 183 

" the council of other churches, where it may be had, di- 
recting thereto." But the reason why " the council of 
other churches" should direct thereto, is not because a 
church has not sufficient power to perform this act of 
necessary discipline, as well as every other ; but because, 
having invited " the council of other churches" to advise 
and assist in puting their pastor into office, and thus de- 
clared their wish to be recognized as a member of the 
Congregational family, and to maintain fellowship and 
communion with sister churches — consistency and de- 
corum, require that the same sort of advice and assistance 
should be sought in removing him from office. And fur- 
thermore, this course is proper, because sister churches 
have an interest and concern in the removal from office 
of one who has sustained a sort of official relationship 
to them all. — See note, pp. 167 — 169. 

Another reason for the course pointed out, is, that as 
the business of licensing to preach the gospel, and thus 
introducing into the ministerial office, is committed to 
the hands of the ministry, it is evidently proper that 
the same hands should be concerned in taking away 
a license to preach, and deposing from the ministry. If 
it should be said, that the same body is not, after all, em- 
ployed in deposing from the ministry which introduced 
into the ministry — the latter being an association of 
clergymen, and the former, a council of churches; the 
answer is obvious : every association acts in the name of 
the whole ministry, and on behalf of all the churches, in 
giving licenses to preach the gospel; so that a council, 
composed of ministers and lay delegates, represents both 
the ministry and the churches; and is, therefore, ■mani- 
festly the most suitable body to act under the circum- 
stances supposed. 

The propriety of the course now urged, will appear 
from this consideration, among others: If the council 
did not first act decisively in the business, by deposing 
the unworthy man from the ministry,, it might happen that 
a minister would be an excommunicated person, and still 



184 CONGREGATIONALISM. 

be an authorized preacher of the gospel. But on the 
other hand, if a council should be called previously to 
any action of the church in relation to charges preferred 
against their pastor, it might appear on examination, that 
there were not sufficient grounds for complaint against 
the pastor. For these reasons, regular practice requires 
the adoption of the course prescribed. 

IX. Who shall complain of offenders 1 

Tf an offence be private, or known only to a very few 
individuals, it has already been remarked, that Congre- 
gational usage requires, that one of the persons privy to 
the offence should go privately to his trespassing brother. 
It is a great irregularity to communicate the affair to any 
one previously unacquainted with the circumstances, 
unless it be a case of such difficulty as requires advice. 
This course we conceive to be required by Christ's di- 
rections, Matt. 5: 23, 24; " If thou bring thy gift to the 
altar, and there rememberest that thy brother hath aught 
against thee, leave there thy gift before the altar, and go 
thy way ; first be reconciled to thy brother, and then 
come and offer thy gift." By parity of reasoning — if 
thou bring thy gift to the altar, and there rememberest 
that thou hast aught against thy brother, leave there thy 
gift before the altar and go thy way ; first be reconciled 
to thy brother, etc. 

But, suppose the offence be one of public notoriety ; 
who then shall take the step first ? Generally, one of the 
deacons of the church, or someone of the more aged and 
experienced brethren. There may be prudential reasons 
for preferring one brother to another in a given case, as 
the person to take the "first step" with an offender. 
These reasons should be allowed their full weight. But, 
if the most suitable person will not commence this im- 
portant work, this will not excuse another from under- 
taking it, — yea, the least suitable person in the church. 
All are equally bound by their own covenant engagements 



ECCLESIASTICAL PRACTICE. 185 

to discharge this duty ; and if one, or ten, or one hundred 
neglect it, this will nor cancel the obligations of the oth- 
ers. The business must be attended to, or the whole 
church are made partakers of the sin of the offender. 

It is deemed important, generally, that some time 
should elapse between the several steps of discipline, in 
order that the offender may have opportunity for reflec- 
tion, before the ultimate appeal is made to the church. 
It may be proper in some cases, to repeat the private 
steps; perhaps, even several times, before the complaint 
is lodged with the church. Every case that can be ad- 
justed without telling it to the church, should be ; and 
many cases may be, if judicious, and persevering, and 
Christian efforts are made for this purpose. 

X. Discipline of sister churches. 

It has already been remarked, that though Congrega- 
tional churches are independent of each other in respect 
to all their internal arrangements and management, yet, 
every church regards itself as a part of a great family, 
each member of which has a common interest in the 
welfare of every other branch, and holds itself bound to 
give account of its doings to the family whenever desired. 

A prominent design in changing the name of our de- 
nomination, from Independents to Congregationalists* 
was to avoid the imputation, that our churches were 
united by no common bond ; and that they refused to 
give to each other any account of their faith or practice. 
Hence the Platform says: " The term independent we 
approve not;"f and makes provision for the discipline of 
churches as well as individual members.^ 

An orderly procedure in case a church has reason to 
think a sister church unsound in doctrine, lax in disci- 

* John Cotton, probably gave us this name. He, at least, is 
the first writer, so far as my reading goes, who uses the term. 
t Chap. 2. § 5. 
X See ch. 15, also Mather's Ratio, Art. IX. 



186 CONGREGATIONALISM. 

pline, or corrupt in practice, would be — to choose a 
committee, to visit and converse with the officers of the 
suspected church. If they could satisfy the visiting com- 
mittee that their fears were groundless, the state of the 
case would be reported to the inquiring church, and there 
the matter would rest. But if the committee could not 
obtain satisfaction, on reporting this to the brethren, 
the church would vote to call on one or more neighbor- 
ing churches to unite in the labor. These united com- 
mittees failing to obtain satisfaction, the several churches 
to which they belonged would propose a council of 
churches (not including themselves) to whom the whole 
business should be submitted. This mutual council hav- 
ing heard the statements of both parties — the churches 
complaining and the church complained of — would give 
their opinion, whether there was sufficient ground of 
complaint against the accused church to warrant sister 
churches in withdrawing fellowship from it. If they be- 
lieved that there was, they would vote to that effect ; and 
recommend to all Congregational churches to withdraw 
fellowship from the erring member of the family, lest they 
should become partakers in other men's sins. 

It would then be in order for individual churches to 
act upon the advice of the council. This being accept- 
ed and adopted, the offender would no longer be regarded 
as a sister of the great family of Congregational churches ; 
its pastor would not be recognized as a minister of the 
Lord Jesus; its members would not be received to per- 
manent, or even occasional communion ; and any church 
recognizing them as a church of Christ, would be con- 
sidered as walking disorderly — as contenancing the er- 
rors and sins of the offending member — and would ex- 
pose itself to be dealt with accordingly. 

But, in case the pastor or any members of the offend- 
ing church should satisfy the council, or the committees 
of the churches, that they did not approve of, or counte- 
nance the conduct, of the majority of the church with 
which they were connected, such pastor or dissenting 



ECCLESIASTICAL PRACTICE. 187 

members would not be included in the act of exclusion 
from fellowship to which the majority of the church were 
subjected; though they would be expected to use their 
utmost endeavors to reclaim their erring brethren ; and 
if, after due trial, they failed in their efforts, to renounce 
all connection with them, and to unite with some other 
Congregational church. The remarks in the preface to 
the Platform, upon this topic — the removal of individuals 
from corrupt churches — deserve careful consideration. 

In all this, however, Congregational churches assume 
no right nor power to disband and dissolve churches ; 
or to interfere with the right and privilege of churches 
to order their affairs as may seem to them most accor- 
dant with the truth. They simply assert their own right 
to say with whom they will hold communion, and with 
whom they can walk as sister churches. The body 
from which they have thus withdrawn fellowship still re- 
mains, for aught that they can say or do — a church, if any 
are disposed so to regard it. The churches withdrawing, 
wash their hands of the errors and corruption complained 
of. To their own master, the erring are left to stand or 
fail.* 

XL Miscellaneous matters. 

Under this general head I shall mention several mat- 
ters which are of a mixed character, scarcely belonging 
to the Ecclesiastical Practice of Congregationlists, and 
yet illustrative of the peculiarities of the denomination. 

The " way of Congregational churches," in relation 

* S. Mather gives a particular account of these matters, and 
defends this method of proceeding. — pp. ]33, J 34. So does Mr. 
Upham, in his XX Chap. The reader will find the usages of 
our churches more fully detailed by Prof. Upham, in his Ratio, 
than the plan of this work allows. Mr. Mitchell, in his Guide 
to the N. E. Chhs. has an excellent chapter on church disci- 
pline. Though constrained to differ from this brother on some 
points of church polity, yet I esteem his " Guide" a work of 
much practical excellence. 



183 CONGREGATIONALISM. 

to the more important matters of ecclesiastical usage, has 
now been considered. Those points only have been 
touched upon, in which there is a very general, if not 
uniform agreement among consistent and intelligent Con- 
gregationalists. In respect to various other things of 
minor importance, there is some diversity of practice in 
the denomination: as, for example, respecting 

The Method of Raising the Salary of Ministers, 

Some societies do this by levying a tax on property; 
others, by taxing pews ; some, by weekly contributions 
from the congregation; others, by voluntary subscrip- 
tions, running indefinitely, or for a term of years; others 
still, by voluntary contributions of provisions, and cloth- 
ing, and fuel, to a fixed amount. Some churches are 
the owners, in common, of their meeting-house;* and 
raise a part, at least, of their pastor's salary, by the year- 
ly sale or lease of the pews. Some few — to their injury 
— have funds sufficient to support their pastors. A mul- 
titude are so poor that they feel unable to do more than 
raise apart of their pastor's salary, depending on yearly 
grants from our Home Missionary societies to make up 
the deficiency. f 

* Mather, in his Ratio Disciplinae, takes pains to tell his read- 
ers that, " A Meeting-house is the term most commonly used 
by the New- English Christians." 

t A diversity of practice and opinion respecting the best meth- 
od of raising a minister's salary seems anciently to have pre- 
vailed. 

Some of the fathers of the New England churches maintained, 
that the pastor's salary should be raised by voluntary contribu- 
tions, u Laid by," if not contributed "on the first day of the 
week;" agreeably to 1 Cor. 1G: 2. i{ Upon the first day of the 
week let every one of you lay by him in store, as God hath pros- 
pered him," etc. The famous John Cotton insisted that this 
was the only proper way to raise a minister's salary. 

Thomas Hooker, in his ;; Survey of the Summe of Church 
Discipline," devotes several pages to the discussion of this ques- 
tion. — See Part 11. pp. 27 — 32. The differing views of good 
men in his day are thus, summarily expressed by Hooker : 



ECCLESIASTICAL PRACTICE. 189 

But in all cases, a Congregational pastor has a stipu« 
lated salary; and this is generally fixed at the lowest 
sum that will afford him a respectable maintenance. The 
practice of our churches is believed to be nearly uni- 
form in this last particular. If it be not a fundamental 
doctrine of the denomination— as it is said to have been 
of some of the early dissenters from the Papal hierarchy 
— that their pastors shall be poor ; certain it is, that the 
general practice of Congregational churches, very effec- 
tually accomplishes this end. It is presumed that in 
New England, the salaries of the Congregational clergy 
will not average five hundred dollars a year : multitudes 
of them do not receive the value of three hundred dollars 
in money. That minister cannot be considered a bad 
economist, who can support a family, keep " a bishop's 
table," and meet the numerous calls for charity, with a 
yearly stipend of five hundred dollars. 

The provision made for the support of the early- Con- 
gregational ministers of New England, was nominally 
less than the average of modern salaries; but really 
much better. In nearly every country parish — and there 



" Some conceive (the Lord's treasury being committed to the 
deacons, for the supply of all tables of officers, and the tables of 
the poor, both its own and others,) that this treasury should be 
furnished every Lord's day, by the free-will offerings ot the as- 
sembly, every one casting into [it] as God hath blessed hkn. — 
1 Cor. 16: 1,2, 3. They also conceive this rule of Gal. (r. 6, 
may be attended in this way, every one bringing in of all the 
good things in a proportionable value, as may suit the occasion 
of the church. Others again conceive, that the maintenance 
mentioned in the foregoing plan cannot be fully raised by a trea- 
sury common to the poor and to ministers, nor can it be gather- 
ed upon the Sabbath day." — Survey, P. 11. p. 30. 

To this plan of raising the minister's support by contributions 
on the Sabbath, etc., Hooker mentions several objections. And 
it is not unlikely that these, and like objections induced a gra- 
dual discontinuance of the method; for, when Cotton Mather 
published his Ratio Disciplinae Fratrnm Nov-Anglorum (17216), 
the salary of our ministers was generally raised by a tax on all 
the inhabitants of a parish, — See Ratio, pp. 20,21. 



190 CONGREGATIONALISM. 

were few others, in those days — every pastor was fur- 
nished with " a lot of land;" which, with tolerable hus- 
bandry, furnished a support for his family. His salary, 
whether much or little, was generally an addition to what 
was indispensable to the comfortable support of his family, 
and went for the purchase of books, the education of his 
children, and in some instances, became an accumulating 
fund for his family after his decease** 

* 1 must be allowed to say a few words, in this connection, up- 
on the prevalent notion, that whatever is paid for the support of 
a minister is a gratuity — something for which he has no claim, 
and which, being a workjof supererogation, entitles the parishio- 
ner to special commendation, and lays the minister under special 
obligations. If the eye of such a reasoner should ever look up- 
on this note, I would ask him : Do you consider what you pay 
the mechanic or day-laborer whom you employ, a gratuity? Do 
you think that the lawyer, the physician, the schoolmaster, who 
serve you in their respective callings, have no claim on you 
for their services? Or, that the care of your property, health, 
and mind, are more important than the care of your soul? is it 
more necessary that your field should be plowed, or your house 
or your furniture repaired, than that you should be taught the 
way of salvation ; and in the hour of sickness and death, have 
some one to instruct you and your family, and administer to you 
the consolations of the Gospel, and the rites of religion ? If 
you and your family wish to live and die as do the heathen; so 
be it. If you never, in any way, claim or enjoy the services of 
a clergyman, he certainly will not set up any claim upon you 
for support. But if you' regard the observance of the Sabbath, 
and the maintenance of the public and social rites of religion as 
necessary to the comfort and welfare of yourself and family, and 
the community at large; upon what principle can you refuse 
your aid in supporting a minister? 

If he, after years of laborious and expensive preparation for his 
duties, devotes his whole time to the labors which you and oth- 
ers require at his hands, there is no principle of law or equity 
on which you can refuse your proportion of his support. And 
what you pay him is no more a gift than what you pay your phy- 
sician, or your school-master, your mechanics, or your day- 
laborer. 

To such persons as are disposed to plead thefreeness of salva- 
tion, and the example of Christ and his apostles, as reasons for 
not contributing towards the support of those who preach the 
Gospel, 1 would commend a careful examination of the follow- 



ECCLESIASTICAL PRACTICE. 191 

Continuance of the Pastoral Connection, 

The theoretical practice of our churches (if I may be 
allowed such an expression) is noiv, as of old, to ordain a 
pastor for life : but, the understanding has come to be 
very general, that the connection between a pastor and 
his flock will be short-lived. 

The denomination, however, are beginning to feel the 
evils of these temporary arrangements ; and are more 
disposed, of late, to return to the good old way in which 
their fathers walked ; and to give greater permanency to 
the connection between a pastor and his church* 

Solemnization of Marriage. 

The first settlers of New England, in their hatred of 
Popery and Prelacy, were disposed to commit the work 
of solemnizing marriages exclusively to the civil magis- 
trate.* At first, the magistrate performed all — even the 
devotional parts of the service. After a while, the pastor 
of the church, when present at the marriage, was called 
upon to offer one or both of the prayers. And finally, 
the business of solemnizing marriages was left chiefly 
with the pastors. So it remains to this day. 

We have no prescribed form for solemnizing marriage. 
Every pastor consults his own taste and judgment. The 
ceremony commences, generally, with prayer ; in which 

ing passages of Scripture : — Numb '35: 1 — 8 compared with Lev. 
25:32—34. Deut. 12: 19. 14: 27. 10: .16, 17. 18: 1—8. 2Chron. 
31:1 — JO. Neh. 13:10,11. Ezek. 44: 15— 31. 

The above references will show what care was taken of the 
ministers of religion under the Law. The following will show 
that the Gospel is no less explicit in recognizing the principle, 
that they who labor about holy things should be supported by 
those for whom they labor; or, that "the workman is worthy of 
his meat:" Matt. 10: 9, 10. Luke 8:1— 3. 1 Cor. 9: 1—14. GaL 
6: G. Phil. 4: 10—18. 1 Tim. 5: 17, 18. 

* See John Robinson's remarks, Hist, of Cong. pp. 349, 350 5 
also Mather's Ratio, pp. 111—117. 



192 CONGREGATIONALISM. 

God — the Former of our bodies and the Father of our 
spirits, who in the beginning created man male and fe- 
male — is adored, and his presence and assistance in- 
voked. The parties are then directed to join hands. 
This being done, the minister addresses, first, the man, 
to this effect : 

"The person whom you now take by the hand, you 
take to be your wedded wife; depending on the grace of 
heaven, you promise to love her, to honor her, to support 
her, * * * so long as you live both together in this 
world. This promise you make as in the presence of God, 
and before these witnesses." 

And then the woman : 

" The person whom you now take by the hand, you 
take to be your wedded husband; with dependence on 
the grace of heaven, you promise to love him, to honor 
him, to obey him, * * * so long as you both live to- 
gether in this world. This promise you make as in the 
presence of the great God and these witnesses." * 

A consent to this covenant being in some way signi- 
fied, the minister adds: 

I then declare you to be husband and wife ; married 
according to the laws of this State ; and, so far as I know, 
in accordance with the will of God. 

Then follows either a nuptial benediction, or a set 
prayer, invoking the blessing of God upon the newly 
married pair — upon their basket and their store, upon 
their outgoings and their incomings, upon their bodies 
and their souls, for time and eternity. 

Thus were marriages celebrated among Congregation- 
alists in the days of Cotton Mather, and thus are they 
now.f 

* I quote from the formula given by Cotton Mather, in 1726. 
— Ratio Discip. pp. 114 — lib'. 

t Is it proper for a pastor to solemnize a marriage when the 
parties have not been l published' agreeably to law ? I conceive 
that, under ordinary circumstances, it is not. Not if the parties 
are of age, and the near relatives are present and give their con- 



ECCLESIASTICAL PRACTICE. 19$ 



Funerals. 

The same may be said of funerals, as of marriages : 
we have no set form of service. Our religious rites vary 
according to circumstances, and in different sections of 
the country. 

In our cities and large towns, where funerals are fre- 
quent, a single prayer usually constitutes the whole bu- 
rial service. 

In our country parishes, an address to the company 
collected is common. And in some sections, a sermon 
is almost uniformly preached on the occasion, accompa- 
nied with prayer and singing. 

Public Worship, 

Having no Liturgy, our method of conducting public 
worship has never been entirely uniform. John Cotton 
describes the usual services of the Sabbath in his day, 
(1645) thus: " First, we make ' prayers, and interces- 
sions, and thanksgivings for ourselves and for all men.' 
* * # After prayer, either the pastor or teacher readeth 
a chapter in the Bible and expoundeth it, giving the 
sense, to cause ' the people to understand the reading.' 
And in sundry churches, the other— whether pastor or 

sent to the marriage. And for this simple reason, if for no other : 
that where the laws of the state require the intention of mar- 
riage to be published, and a certificate from the town clerk 
that this requisition has been complied with, to be furnished — 
it is a violation of the law, for any clergyman to solemnize a 
marriage, knowing that these things have not been regarded by 
the parties. And it is not for us to say — the law is a bad one, 
or the law was made for minors. The law is plain and explicit; 
it makes no reserves nor exceptions ; and it is our duty to obey 
it, as peaceable and faithful citizens, and consistent Christians S 
for every Christian is bound to regard all the laws of the land in 
which he lives, so far as these do not conflict with the law of 
God, nor interfere with the requisitions of his Word. This is 
plainly taught in such passages as Rom. 12: 1 — 7. 1 Fet. 2: 13 — 
15. 

13 



194 CONGREGATIONALISM. 

teacher — who expoundeth not, he preacheth the Word. 
* * * Before sermon, and many times after, we sing a 
psalm. * f * In the afternoon, after public prayer, * * 
and the Word read and expounded by them who preach- 
ed in the morning, * * * and the sacrament of baptism 
administered, if any of the church do offer their children 
thereunto ; the deacons * * * do call upon the people : 
That as God hath prospered them and made their hearts 
willing, there is now time left for contribution. * * * * 
After the contribution is ended, the time is taken up, in 
sundry churches, in the trial and admission of * * * mem- 
bers into the church : * * * and so, after a psalm of 
praise to God, with thanksgiving, and prayer to God for 
a blessing upon all the ordinances administered that day, 
and a blessing pronounced upon the people, the assem- 
bly is dismissed."* 

In the days of Cotton Mather, (1726) the services of 
the morning of the Lord's day were generally commenc- 
ed — after reading the " bills," or requests for prayers 
from the sick, afflicted, etc. etc. — with a long prayer : 
then followed singing; next came the sermon — " gene- 
rally limited unto about an hour ;" this was followed by 
a short, concluding prayer. In some congregations sing- 
ing followed the last prayer, " at least in the afternoon." 
" And in some of the congregations they [had] also in 
the afternoon * * * a collection, according to apostolic 
direction. 1 Cor. 16: 2." 

" The pastor dismissed the congregation with pro- 
nouncing a Benediction. "f 

Modern practice varies a little from the above. 

The more common method, perhaps, of conducting 
public worship among us now, is, to begin the morning 
exercises with a short prayer, or invocation ; followed by 
the reading of the Scriptures, sometimes accompanied 
with brief explanatory remarks : then follows singing; 

* Way of the Cong. Chhs. pp. C6— 70. 
I Mather's Ratio, Art. III. 



ECCLESIASTICAL PRACTICE. 195 

then come the requests for prayers, and the long prayer ; 
then singing again ; then sermon — not quite so long as 
of yore — followed by a short prayer and the benediction. 

In the afternoon, the services are introduced by sing- 
ing ; after this, prayer — singing again — sermon — prayer 
— singing — and the benediction. Some pastors read the 
Scriptures both forenoon and afternoon. 

Our fathers were not entirely agreed about the propri- 
ety of reading the Scriptures, as a part of public worship, 
unless accompanied with exposition ; some calling sim- 
ple reading — " dumb reading" Others, however, ap- 
proved of it, and practised accordingly ; prefacing the 
reading, as in these days, with a short prayer or invoca- 
tion. John Cotton approved, and pursued this latter 
course. 

In their general method of conducting public worship, 
our churches are believed to conform essentially to the 
primitive practice.* As to the slight variations in dif- 
ferent churches, we regard them as no wise objectiona- 
ble. In the early age of the Christian Church, even af- 
ter the introduction of Liturgies — which occurred " af- 
ter the decay of the gifts of the first primitive church, "t 
—each bishop seems to have been left to form such an 
order of public service as seemed best in his own eyes 
and that of his church. And even the English Church 
knew nothing of strict and entire uniformity in the order 
of her worship until after the Reformation : and well 
would it have been for her if her Reformers had been as 
wise, in this particular, as the Pope.J 

Associations vf Ministers. 

It has long been the practice of Congregational minis- 
ters residing within convenient distances of each other, 

* See extract from Justin Martyr, in this work, ante pp. 136* 
—138. 

t Stillingfleet's Irenicum, p. 238. 

X See JNeal's Hist. Par. Vol. I. pp. 96, 97. Mosheim, Vol. L 
pp. 86, 413. n. 1, 2d ed. Hist. Cong. pp. 205—208. 



196 CONGREGATIONALISM. 

to associate together, for personal improvement, for the 
cultivation of brotherly kindness, and to assist each other 
by council and advice, in discharging parochial and min- 
isterial duties. 

These Associations are mentioned by Cotton Mather, 
as things "proposed" though "not yet" [in 1726] in all 
regards universally complied withal." * 

"The Heads of Agreement" between the Congrega- 
tional and Presbyterian churches in England, (1692,) 
recognize the importance of such associations. — Ch. IV. 
Art. 1. 

It is now believed to be nearly or quite universal for 
our ministers to meet together, as often as once in three 
months, for the purposes above specified. And these 
meetings are regarded as most important helps to pasto- 
ral usefulness and ministerial improvement. 

On such occasions exegetical and critical essays on 
difficult passages of Scripture are exhibited — recitations 
from the Greek and Hebrew text are attended to — ser- 
mons and plans of sermons are submitted for criticism — 
and questions of practical importance respecting church 
discipline, pastoral duties, and the best means for promo- 
ting the religious improvement of the people under their 
care are discussed. The excercises which require prep- 
aration are assigned at a previous meeting. The advan- 
tages of such associations are manifold and obvious. 

County Conferences. 

These are usually composed of the pastors and dele- 
gates of all the Congregational churches of a county, if 
not too large. They meet once or twice a year, in differ- 
ent parts of the county, to hear accounts of the state of 
religion in each church and society, to consult together 
for the general good, and to stir up each other's minds 
" by way of remembrance." They afford seasons of great 

* Ratio Discip. pp 179—181, * 



ECCLESIASTICAL PRACTICE. 197 

religious interest and improvement. They are generally 
attended by large numbers of the brethren of the different 
churches, and also by delegates from corresponding bo- 
dies in other counties^ and by the representatives of the 
different benevolent Societies. 

General Meetings of Pastors and Churches* 

As a bond of Christian union, and as a means of reli- 
gious encouragement and improvement, our denomination 
have long practised the holding of stated general meet- 
ings of pastors, or of pastors and delegates from the 
churches. 

These bodies, though designed for the same general 
purposes, and essentially alike, are known by different 
names : as, Conferences, Associations, Conventions, Con- 
sociations. 

They usually include either all the pastors of a state, or 
their representatives. They sometimes embrace, with 
the pastors, lay representatives of the churches ; a plan 
most perfectly in accordance with the spirit of Congrega- 
tionalism. These meetings are attended by representa- 
tives from corresponding bodies in other states, by dele- 
gates from the General Assemblies of the Presbyterian 
churches, and by the agents of the great charitable and 
benevolent Institutions of the country. 

At these meetings, the statistics of each Congregational 
church in the state are given ; e. g. the additions — re- 
movals, by death, dismission, or excommunication — bap- 
tisms — charitable contributions, etc ; also any facts of in- 
terest connected with the religious history of any of the 
churches. Thus a complete view is obtained of the con- 
dition and prospects of the entire denomination through- 
out the state. 

From the representatives of corresponding bodies, a 
general view of the churches within their respective bounds 
is expected. 

From the agents of the various benevolent societies, 



198 CONGREGATIONALISM- 

and from the annual reports, etc. of the secretaries of the 
several state societies which hold their anniversaries in 
connection with the meeting of the General Conference, 
Association, or Convention — we are able to learn the 
condition, wants, and prospects of our country at large, 
and of the world. 

These general associations etc. claim no legislative nor 
judicial authority. The end of their existence is, to pro- 
mote vital godliness in the denomination, and to preserve 
unbroken the ties of religious and denominational sym- 
pathy and union among all the branches of the Congre- 
gational family. 

Licensure of Ministers, 

For some time after the settlement of New England,, 
our churches were supplied with pastors from the mother 
country ; most of whom had been educated at the Uni- 
versities, and had been preachers in England ; and many 
of them, to the very people among whom they settled in 
this country. 

But, anticipating the time when they should be depriv- 
ed of their venerable pastors — most of whom, on their re- 
moval to this country, were advanced to the meridian of 
life, or beyond that period — the churches early made pro- 
vision for the education of ministers in New England. 
To this end Harvard College was founded and nurtured 
by the contributions, and prayers, and affections of the 
pilgrims. From this source came a considerable pro- 
portion of the ministers who occupied the N. E. pulpits 
during the next century after the landing of the pilgrims. 

For more than half a century after the settlement of 
this country (until 1692 — 1708) there seems not to have 
been any provision made, or plan devised for the exami- 
nation and licensure of candidates for the sacred minis- 
try. " Any well disposed young men of a liberal educa- 
tion [were] brought into the pulpits by any of the pas- 
tors, as soon as they pleased ; and, if the people approved 



ECCLESIASTICAL PRACTICE. 199 

of them, they were at liberty, without any more ado, to 
proceed unto an election of them for the work of the min- 
istry, and the pastoral charge in any vacancy."* 

The first suggestion on this subject, so far as I have 
discovered, came from the " United brethren" — Congre- 
gational and Presbyterian — in England, 1692. — See 
Heads of Agreement, Chap. II. Art. VII. The next, 
from the Saybrook Synod, Conn. 1708, Art. Xll.f 

The state of things at present is materially different from 
what it was in Mather's day. It is believed to be now the 
uniform practice of our churches, to commit the work of 
examining and licensing candidates for the ministry, to 
the local Associations of pastors. The approbation of an 
Association is necessary, r even after a candidate has pas- 
sed through a three year's training in one of our theolog- 
ical seminaries. 

At these examinations, personal piety and church 
standing are usually the first subjects of inquiry ; and, 
unless a candidate can satisfy the Association upon these 
heads, there is an end to all hopes of a license to preach 
the gospel : another part of the examination relates to 
systematic theology ; recitations from the Hebrew and 
Greek Scriptures are expected of all who have had an 
opportunity of studying them ; and very few enter the 
ministry among us now who have not some acquaintance 
with these languages ; the candidate is also examined re- 
specting his general intelligence — literary, historical, and 
scientific. The examination proving satisfactory upon 
these several points, the applicant is furnished with a cer- 
tificate, signed by the moderator and scribe of the Asso- 
ciation, certifying their approbation of him, and recom- 
mending him to the churches as suitably qualified and 
furnished to preach the gospel. 

If, in any instance, there should be some doubt respec- 

* Mather's Ratio Discip. p. ]17. 

t Trumbull's Hist. Conn. Vol. 1. pp. 506, 507. 508—513. 
" Congregational Order," pp. 236, 279. 



200 CONGREGATIONALISM. 

ting the propriety of a full license, and yet not enough 
to exclude the applicant entirely, Associations sometimes 
give a permit to preach for a limited time ; at the expira- 
tion of which, the permission is withdrawn, or, on further 
examination, renewed. Some Associations, ordinarily, 
give licenses for a term of years only, at the end of 
which, the license may be rescinded or renewed, at the 
pleasure of the Association. 

I have dwelt somewhat minutely on the usages of 
Congregational churches ; but I could not otherwise ex- 
hibit the practical operation of the principles and doc- 
trines of the system which I am attempting to develope, 
nor make my little book a faithful guide to such as would 
walk in conformity with this system. But little use has 
been made of arguments to prove the correctness of the 
practices which have been detailed; for most of these 
practices are deductions and inferences from principles 
and doctrines presumed to have been established by pre- 
vious testimony and arguments ; and must, consequently, 
stand or fall with the foundations on which they rest. 
And, so far as our practice is merely prudential, it is suf- 
ficient for our purpose, that it is not unscriptural nor un- 
lawful, and that the wisdom and experience of ages have 
sanctioned it. 

And now, what shall we say of Congregationalism in 
practice 1 Is it not as fair in practice as in theory ? 
Does it allow of any disorder or irregularity in the 
churches? Is there in it any lack of energy and effi- 
ciency ? Can any churches show a purer or more blame- 
less practice ? or one better adapted to effect the great 
purposes of church organization ? If not, what more 
can we ask or expect of any system of church govern- 
ment? 



PART V. 



ADVANTAGES OF CONGREGATIONALISM. 

Having, in the preceding pages, discussed the princi- 
ples and doctrines of the Congregational system, and de- 
scribed, with some minuteness, the ecclesiastical usages 
of the denomination ; I know not that I can more suita- 
bly conclude my labors, than by summing up, and plac- 
ing distinctly before the reader, in a connected view, a 
few of the more prominent advantages which Congrega- 
tionalism is supposed to possess over all other systems of 
church government And this I shall do, not that I may 
rail at other systems ; but, that I may more fully and 
faithfully exhibit my own. 

Every man who has fixed principles or settled opinions 
on any controverted subject, arrived at them by a pro- 
cess of comparison as well as investigation. And there 
is no way in which we can more effectually aid an in- 
quirer in settling a disputed question, than by placing 
fairly before him the contending theories or systems 
between which he must judge. This is emphatically 
true in respect to the question now before us. It is only 
by seeing the system, advocated in these pages, in con- 
trast with opposing systems, that we shall be made fully 
sensible of its superior advantages. 

And why may not this comparison be made without 
subjecting the author to the imputation of invidious feel- 
ings or unworthy motives ? All systems and published 
opinions of church order and discipline are fairly open to 
examination, and comparison with other systems and opin- 
ions, and to animadversion, if occasion is discovered. 
And, if this be done with fairness and Christian courtesy, 



202 CONGREGATIONALISM. 

no one has any right to complain. We may number 
among our personal and cherished friends — as the author 
is happy to do — persons who embrace almost every form 
of church government; and yet we may, and ought, as 
conscientious men, to claim for ourselves what we cheer- 
fully yield to others, the right of private judgment, and 
the liberty to express, with entire freedom, our convic- 
tions ; without being charged with unworthy or unchris- 
tian motives and feelings. 

We may even go further, and say with a controversial- 
ist of some distinction : " We are not to be afraid to 
contend firmly against what we conceive to be error, 
even at the hazard of deeply offending those by whom it 
is embraced.* 

In what may now be said of other ecclesiastical sys- 
tems, I will not, knowingly, deviate, in the smallest par- 
ticular, from the truth. But the best intentions will not 
always preserve a man from error. And I beg, that my 
mistakes — if any I make — may be attributed to misappre- 
hension, not to design. 

With these prefatory remarks — which the language of 
some who have noticed my humble labors seemed to de- 
mand — let us proceed to the inquiry : 

What are some of the more prominent advanta- 
ges which Congregationalism is supposed to pos- 
sess OVER OTHER SYSTEMS OF CHURCH ORDER AND GOV- 
ERNMENT ? 

1. We regard Congregationalism as the most scriptu- 
ral system of church government, t 

We do not assert that all other systems are totally des- 
titute of scriptural authority ; nor, that this is exactly 
conformed to the polity of the apostolic churches; but 

* Dr. How's Vindication of the Prot, Episcopal Chh. quoted 
by Smyth, in his Lees, on Ap. Succ. 

t When 1 speak of the Scriptures furnishing a model of church 
polity for us, 1 would be understood to refer exclusively to the 
New Testament. 



ITS ADVANTAGES. 203 

we do assert, that the order and discipline of our church- 
es is more nearly in accordance with the model furnished 
by the New Testament than that of any other denomi- 
nation. 

This consideration may be addressed equally to those 
who deny that the Scriptures furnish any model of church 
government, and to those who admit that the great out- 
lines, if not the minor particulars of church polity, are 
given therein. 

Those who deny that the word of God furnishes any 
pattern for church building, will, it is presumed, admit, 
that the church which has most of scriptural architecture 
about it, best deserves their regard. 

Dr. Stillingfleet, though he considered " the form of 
church government a mere matter of prudence, regulated 
by the word of God;" yet admits: "That form of gov- 
ernment [to be] the best, according to principles of Chris- 
tian prudence, which comes the nearest to Apostolic 
practice, and tends most to the advancing the peace and 
unity of the Church of God."* And Dr. Campbell, 
though he could " see no reason why a church may not 
subsist under different forms, as well as a state ;" yet 
owns, "that one form may be more favorable than anoth- 
er to the spirit and design of the constitution. "t 

I beg leave to put it to any such person : If that form 
of church government may not be reasonably regarded as 
most agreeable to the principles of Christian prudence, 
and most favorable to the constitution of Christianity, 
which most nearly resembles the one selected and estab- 
lished by the founder of Christianity ? 

If, now, it has been shown in the preceding pages — 
as I trust it has — that all the fundamental principles and 
the important doctrines of Congregationalism have the 
sanction of scriptural precept or apostolic usage ; and 
that the authorized practice of this denomination is no- 

* Irenicum,pp.414, 415. 2d Ed. 

f Lees. Hoc. Hist. L. 4. p. 50, and L. 8. p. 128. 



204 CONGREGATIONALISM. 

wise inconsistent with the same precepts and example: 
— then certainly, Congregationalism is scriptural; the 
word of God allows, if it does not require the adoption of 
it. And, if Congregationalism is scriptural, then it is 
more scriptural than any other system, in just so much 
as any other system differs from this in its fundamental 
principles and doctrines ; unless it can be proved — which 
it cannot be — that the Scriptures equally countenance 
different systems. 

But, in what particulars do other systems of church 
government differ from this 1 

All governments may be classed under three general 
heads : Monarchical, Aristocratical, and Democratical. 

The distinctive peculiarities of these three forms may 
be, to some extent, intermixed in any given system ; but 
all governments, ecclesiastical as well as civil, may be re- 
solved into these constituent parts. 

The Episcopal form of church government may be re- 
garded as monarchical, the Presbyterian as aristocratical, 
and the Congregational as democratical. The predomi- 
nating characteristics of these three forms of govern- 
ment are sufficiently, if not exactly, expressed by the 
titles given them. 

Episcopacy is the government of the church by bish- 
ops. Each bishop is the sovereign of his diocese. His 
power may be that of a despot, or of a limited monarch, 
according as the people are allowed more or less influ- 
ence in the government Romish Episcopacy may be 
considered a despotism. The Pope is the supreme, in- 
fallible head of the Church on earth. The mere fact that 
he is an elected despot, does not alter the nature of his 
government when once established; especially, as the 
people have no voice in his election. His government is 
absolute, uncontrollable by any authority in the people. 
The Pope's will is sovereign. His word is law. Each 
archbishop and bishop is essentially an absolute monarch 
over his own dominions. The features of Romanism, so 



its Advantages; 205 

far as church polity is concerned, will sufficiently appear 
in what follows descriptive of English and American 
Episcopacy. English Episcopacy is, perhaps, somewhat 
Jess despotic than Romanism ; and American Episco- 
pacy is a modification of English Episcopacy, present- 
ing a still milder form of monarchical church govern- 
ment, while it retains the essence of the thing, in its ex- 
action of reverence and obedience to the bishop. 

The Church of England* 

An outline of this gigantic National Church Establish- 
ment will enable the reader to decide whether we have 
not good reasons for considering Congregationalism as 
more scriptural than English Episcopacy. The English 
Church, so far as her constitution and government are 
concerned, is but a modified form of Popery, At the 
Reformation she renounced the Pope of Rome and took 
the king of Britain for her earthly Head. By the Act of 
Supremacy, Henry VIII. became as truly Pope in Eng- 
land, as Clement VII. had previously been. Henry 
claimed the right to regulate the Church of England as 
seemed good in his own eyes : and his parliaments sanc- 
tioned that claim. The successors of Henry, with the 
crown, inherited also the Headship of The Church of 
England. From Henry, this inheritance has come down 
to the present monarch ; and the Church of England 
now has for her " supreme head " a young and gay girl, 
of two and twenty years of age.* She " convenes, pro- 
rogues, restrains, regulates and dissolves all synods and 
ecclesiastical convocations ; and all archbishops and 
bishops are appointed by her ; for, though there is the 
formality of an election of these functionaries by the 
deans and chapters of their respective dioceses, yet this 
is authorized only by what is called a conge cV elire, or 

* She happens now (1843) to be a matron of some five and 
twenty* 



206 CONGREGATIONALISM. 

leave to elect, which is accompanied by a nomination of 
the person to be elected. 

The Archbishops rank in ecclesiastical dignity 
next to the Sovereign, and are supreme in their respective 
provinces. Next to the archbishops, come the bishops. 
Each Bishop is sole judge in his own court of all ec- 
clesiastical offences. The archdeacons, and priests, and 
deacons, are amenable to their respective metropolitans. 

The kingdom is divided into two Provinces, or arch- 
bishoprics, Canterbury and York. Canterbury contains 
twenty one or two dioceses, including the archiepiscopal 
district, and York Jive or six* Each diocese is di- 
vided into archdeaconries, of which there are about six- 
ty ; each archdeaconry is divided into deaneries ; and 
each deanery, into parishes. 

The Archdeacon is the bishop's vicar or vicege- 
rent, and is authorized to examine candidates for holy 
orders, to make parochial circuits, and to oversee the 
clergy within his jurisdiction. He holds courts, in order 
to " inflict censures, to suspend or excommunicate per- 
sons, prove wills, grant administrations, and hear eccle- 
siastical causes, subject to an appeal to the bishop." t 
These important officers are commonly appointed by the 
bishops ; or, if the office is in the gift of a layman, he 
presents to the bishop, who institutes as to an ordinary 
benefice. 

Deans and Canons or Prebendaries. These 
are the nominal electors of the archbishops and the 

* Each of the archbishops, besides the supervision of all the 
dioceses within his province, has a diocese of his own, in which 
he exercises episcopal jurisdiction. I speak without exactness 
about the number of dioceses which belong to each archbishop, 
because some old bishoprics have been recently suppressed, and 
some new ones erected, and I know not exactly how they have 
been appropriated. 

t Mc Culloch's Statistics, Vol. II. ch. 8. 



ITS ADVANTAGES. 207 

bishops ; and hold towards the bishops, respectively, the 
relation of counsellors. There are 28 deans and chap- 
ters,* and some 200 or more canons or prebendaries. 
These latter dignitaries are appointed either by the king, 
or the bishop within whose diocese the chapter is located ; 
or are elected by the chapters themselves. The deans are 
either elected by the chapters on the king's conge d 1 elire, 
etc. — much in the same way as the bishops themselves — 
or they are appointed by the king's letters patent. 

Parson s — personae ecclesiae. So called because by 
their persons the church is represented. 

We come now to what may be termed, in Congrega- 
tional language, the ministers of the church : all before 
are the dignitaries. " A parson is one that has full pos* 
session of all the rights of a parochial church."t He is 
sometimes called the rector, or governor of the church; 
sometimes the vicar: the former, when he has the 
charge and cure of a parish, and is, of right, entitled to 
all the tithes of the same : the latter, when he acts as the 
deputy, and is under the authority of another, and is en* 
titled to only a certain portion of the tithes of the parish, 
or to a stipulated salary. The usual form of inducting a 
parson into a benefice) is as follows: " The inductor 
takes the clerk [i. e. the person to be inducted] by the 
hand, and placing it on the key of the church, which 
must be then in the door, says : ' By virtue of this instru- 
ment, I induct you in the real, actual, and corporeal 
possession of the rectory or vicarage of A — , with all 
its fruits, profits, members, and appurtenances. 5 This 
done ; he opens the door, puts the clerk in possession of 
the church, and shuts the door upon him ; who, after he 
has tolled the bell (if there be any) to give the parish- 

* " Chapter," is the title given to the body of Counsellors, or 
prebends. The Dean is the head of the Chapter. There are 
some chapters, however, which have no deans ; the bishop pre* 
siding in his place. 

t London Encyc, Art. Parson. 



208 CONGREGATIONALISM 

ioners due notice of their new minister, comes out, and 
desires the inductor to endorse a certificate of his induc- 
tion, on the archdeacon's warrant, and all persons pres- 
ent signify it under their hands."* 

Such is the process by which a man becomes the pas- 
tor of a flock. The people are made acquainted with the 
important fact that they have a spiritual guide provided 
for them, by hearing the bell toll, " if there be any !" 

Curates. These are the lowest order of the hie- 
rarchal clergy ; and yet, perhaps, are the most laborious, 
faithful, and useful members of the Church ; though gen- 
erally but poorly paid for their services. 

A curate is, literally, one who has the care of souls. 
He is generally the representative of the more favored 
parson or rector of the parish, in whose behalf he admin- 
isters to the people, and from whom he ordinarily re- 
ceives his stinted salary, according to previous agree- 
ment. That is, if the duties, convenience, or pleasure 
of the incumbent of the parish prevent him from residing 
in the parish, and serving his parishioners in person, a 
curate is hired for a trifle, to do the work of the parish, 
while the \ incumbent' gathers the tithes and profits of 
the living* A curate may be either a priest or deacon. 
It is necessary for him to have the bishop's license, and 
to take very nearly the same oaths, and make the same 
subscriptions which are required of parsons, etc. 

Church Wardens and Parish Clerks. 
These functionaries are the only ones — so far as I can 
discover — in whose appointment the people have a voice. 
And even in these cases, it is rather a matter of custom than 
of right. They are sometimes appointed by the minis- 

* London Encyc. Art. Induction. If a benefice is in the 
hands of a bishop, Institution and Induction only, are requisite : 
these are called coltative benefices. There are, also, what are 
called donative benefices ; which are obtained by the donation of 
the patron in writing, without presentation, institution, or in* 
duction. 



ITS ADVANTAGES. 209 

ter of the parish, sometimes by the parish, sometimes by 
both together, " as custom directs." 

The church wardens are "the guardians or keepers 
of the church, and representatives of the body of the par- 
ish," Their office is to repair the church and make lev- 
ies to pay the expenses ; to keep the congregation in or- 
der during service, and to levy a shilling forfeiture on 
such as neglect to go to church, etc. 

The parish clerk is regarded as the lowest officer of 
the church. He is generally a layman, whose business 
it is, to assist the curate in reading the service, and to 
aid him at burials, marriages, baptisms, etc. — repeating 
the Confession, the Creed, and the Lord's prayer after 
the priest. 

We have now cursorily viewed the several ministerial 
parts of the English establishment. We will pass to an- 
other branch of the system. 

Ecclesiastical Courts. 

An important feature in this establishment is the sys- 
tem of courts for the transaction of ecclesiastical busi- 
ness. The ancient convocations of the clergy in each 
province, seem now to have little else than a nominal ex- 
istence. They are, indeed, convened and prorogued as 
of old ; but, so far as appears, transact no business of 
any consequence. The ecclesiastical courts are very 
numerous, and their jurisdiction diversified. 

(1) Court of Delegates. The king, in this 
his court, is the ultimate appeal, as the Supreme Head of 
the Church under God, in all causes ecclesiastical. 

(2) The Provincial Courts stand next in or- 
der. These are held in each of the provinces of the 
archbishops, and in their names, and by their authority. 

In the province of Canterbury there are three kinds 
14 



210 CONGREGATIONALISM. 

of provincial courts, viz. The Court of Arches ,* which is 
the supreme court of appeal ; the Prerogative Court, hav- 
ing jurisdiction of all wills and administrations of person- 
al property left by persons having effects of a certain 
value in divers jurisdictions within the province ; and 
the Court of Peculiars, which takes cognizance of all 
matters arising within the bounds of certain deaneries. 

In the province of York, there are only Prerogative 
and Chancery courts. 

(3) The Diocesan Courts come next. These 
are the bishop's courts ; held by their authority, and in 
their name, by a chancellor ; who, if the diocese be large, 
has his commissaries in remote parts, who hold consistory 
courts within their assigned limits. These courts take 
cognizance of all matters within their jurisdiction: they 
may decide all matters of spiritual discipline — they may 
suspend or deprive clergymen — declare marriages void — 
pronounce divorces, etc. 

From these courts there is an appeal allowed to the 
Archbishop of the Province. 

(4) The Archdeacon's Court is next in or- 
der. This is generally subordinate to the bishop's, though 
sometimes independent of him. Its jurisdiction extends 
over a part, or the whole of a diocese, as the case may 
be. The court is held by the archdeacon himself, or by 
a judge, called his official, and appointed by him. 

In these courts censures are inflicted — persons are 
suspended or excommunicated — wills are proved — ad- 
ministrations granted — and other ecclesiastical matters 
attended to, subject to an appeal, generally, to the bishop 
of the diocese. 

(5) The Court of Peculiars, is another de- 
scription of courts. 

* So called from the Bow-church in London, where it holds 
its sessions, whose top is raised of stone pillars, built archways. 



ITS ADVANTAGES. 211 

These are exceedingly numerous; amounting it is 
said, to 300. Their jurisdiction is often limited to a 
single parish, within which they are authorized to do the 
usual ecclesiastical business — or a part of it — which 
would otherwise be carried to the archdeacon's, or the 
bishop's court, 

(6) M a n o r i a 1 C o u r t s, of circumscribed juris- 
diction, also exist. 

We have in the above detail, a glimpse of the execu- 
tive and disciplinary machinery of the English Church es- 
tablishment. To manage this — particularly in its higher 
departments — a distinct, and peculiar class of profes- 
sional men has been raised up ; known as Doctors of 
Law and Proctors. From the former of these, the arch- 
bishop selects the judges of his archiepiscopal courts. 
The Proctors are the solicitors and attorneys of these 
spiritual tribunals. 

I have now enumerated, and very briefly described, 
the ecclesiastical courts by means of which the Church 
of England is ordered and disciplined. The question 
now comes up: Did Jesus Christ intend to have his 
Church governed by such instrumentalities ? Is it in 
this way that his disciples are to prove to the world that 
Christ's kingdom is not of this world ? 

May not the wayfaring man, though a fool, discern the 
utter dissimilarity between this pompous and compli- 
cated hierarchal establishment and the simple organiza- 
tion and government which Christ sanctioned, and his 
apostles developed in the primitive churches of Christen- 
dom? And yet, this very Hierarchy is pronounced by its 
friends and advocates — " the most scriptural church in 
Christendom" — "the sanctuary of scriptural piety" — 
"the wonder and glory of Christendom."* 

* British Review, No. 48, 1825, Review of James' Church 
Member's Guide, 



212 



CONGREGATIONALISM, 



Revenue of the Church of England. 

In order to estimate more accurately the value of sucft 
praise, it may be well to inquire the cost of such a 
" sanctuary" 

My limits will not allow me to go into many particu- 
lars. Look, however, at the following items : To sup- 
port a single dignitary of this 'scriptural church' — the 
archbishop of Canterbury — a net, yearly revenue is al- 
lowed, of <£19, 182 ; or, 85,168 dollars; and for the arch- 
bishop of York, <£12,629 ; or, 56,072 dollars : making a 
sum total of one hundred and forty-one thousand two 
hundred and forty dollars annually for two ornamental 
dignitaries of this most scriptural church! 

And what does it cost yearly to support some five and 
twenty bishops, who claim to be the direct successors of 
the apostles, and to receive their authority and dignity 
from him who had not where to lay his head ? No less 
than five hundred and seventy thousand, four hundred and 
fifty-five dollars.* 

* The following is the return of the Commissioners of Eccle- 
siastical Inquiry, of the net annual revenue of the different sees r 
at an average of three years, ending with 1831. 





Net animal income 


Bishopric 


of St. Asaph 


£6,301 


u 


Bangor 


4.464 


cc 


Bath and Wells 


5,946 


a 


Bristol 


2.351 


ti- 


Carlisle . 


2,213 


ll 


Chester . 


3.26 1 


u 


Chichester 


4.229 


M 


St. David's 


] ,897 


a 


Durham 


19.066 


n 


Ely ... 


11.105 


u 


Exeter 


2.713 


it 


Gloucester 


2,262 


u 


Hereford 


2,516 


n 


Llandaff 


924 


« 


Lichfield and Coventry 


3.923 


M 


Lincoln 


4.542 


U 


London , 


13,922 



ITS ADVANTAGES. 213 

The total gross annual revenue of the 28 Deans and 
Chapters is estimated at ,£284,241, or one million, two 
hundred and sixty-two thousand and thirty dollars. This 
sum, added to the income of the archbishops and bishops, 
gives us a total of nearly two millions of dollars ex- 
pended yearly on the dignitaries of the Church of Eng- 
land. This Church should certainly be styled — " the 
wonder of Christendom /" 

The whole number of benefices in England and Wales 
is estimated at 10,718. The number of parishes some- 
what exceeds this, being about 11,077. The total gross 
annual income of these benefices is about £3,251,159, 
or, fourteen million, four hundred and thirty-five thousand, 
one hundred and forty-five dollars ! This would give an 
average annual income to each incumbent, of £303, or 
me thousand, three hundred and forty-five dollars. 

Here, then, we find an annual sum total appropriated 
to the support of the dignitaries and the clergy of this es- 



Bishopric of Norwich 


5,395 


u 


Oxford . 


2,648 


tt 


Peterborough . 


3,103 


u 


Rochester 


1,459 


u 


Salisbury 


3,939 


u 


Winchester 


11,151 


a 


Worcester 


6.509 


a 


Sodor and Man 


£555 



Total net annual income, £128,481 

The total net, annual income of these twenty-five bishoprics 
is, then, on an average of years, one hundred and, twenty eight 
thousand, four hundred and eighty-one pounds ; or Jive hundred 
and seventy thousand, four hundred and fifty-five dollars. 

In making these estimates I reckon the English pound (£) at 
$4,44, only ; whereas the pound sterling is now worth about 
$4,84; and 1 make no account of the odd cents. 

Since this report was made, the sees of Gloucester and Bristol 
have, I believe, been united, Sodor and Man suppressed, and 
two new sees— Ripon and Manchester — erected; leaving the 
number of bishoprics the same, and the sum total of their reve- 
nues essentially the same, though somewhat differently -distri- 
buted* • 



214 CONGREGATIONALISM. 

tablishment,of nearly sixteen and a half millions of 

DOLLARS. 

If we add to this, the revenue of the Irish Protestant 
Episcopal Church — c£865,535, or three million, eight 
hundred and forty-two thousand, nine hundred and seven- 
ty-Jive dollars — we shall find the annual cost of the es- 
tablished churches in England, Wales, and Ireland, to 
be more than TWENTY MILLIONS OF DOLLARS. 

And, let no one suppose that these estimates are ex- 
travagant ; for they are much below what has been gen- 
erally believed to be the truth. Good authority has set 
down the revenue of the Episcopal Hierarchies of Eng- 
land, Wales, and Ireland, as greater, by nearly two 
hundred thousand dollars, than that of all the other 
churches in the world.* 

I need not specify the points of difference between this 
splendid, complicated, expensive hierarchal establish- 
ment, and the unostentatious, simple, economical, and 
yet effective polity of the Congregational churches of this 
country and of Great Britain. No wonder that the starv- 
ing thousands of that great Empire gnash their teeth with 
extreme rage when they contrast their own squalid mis- 
ery with the extravagant splendors of their Church digni- 
taries, which they are taxed so heavily to sustain. No 
wonder that Dissenters are increasing in that country ; 
so that they already number more than 9000 congrega- 
tions ; of which, 2,449 are Congregationalists.f But, 
we must leave England and her hierarchy, and contem- 

* The Catholic Miscellany, as quoted in Am. Ency., Art. 
Church, estimates the revenue of the Churches of England, lie- 
land and Wales, at £8,896,000, or $39,498,240 ; and the revenue 
of all other Churches in Christendom, at £8,852,000; which is 
£44,000, or, $195,360 less than that of the above establishments. 

In the outline which has been given of the Chh. of Eng. etc. 
1 have relied chiefly on McCulloch's Statistics of the British 
Empire. — Vol. IJ. ; and on the London Encyclopedia, passim. 

t This estimate includes England, Scotland, Wales, Ireland, 
and the Channel Islands. — Lond. Cong. Mag. quoted by N. E. 
Puritan, Vol. 111. No. 5; and N. Y. Obs. May 27th, 1843. 



ITS ADVANTAGES. 215 

plate Episcopacy under a better and a more Christian 
form. 

The Protestant Episcopal Church of the U. S. 

If we turn from English Episcopacy to American, 
what will be the result of the comparison ? The Episco- 
pacy of this country is a scion from the mother land — a 
continuation of the Church of England, under a new 
name. The early clergy of this denomination in the U. S. 
were conformists to the English hierarchy — the very hie- 
rarchy, from the persecutions of which the Congrega- 
tional fathers of New England fled; or, received ordina- 
tion from the English and Scotch bishops ; and all their 
parishes were included in the diocese of London previ- 
ously to the Revolution. The first Episcopal bishops of 
America, were consecrated by the archbishops of Can- 
terbury and York ;* but not until those functionaries 
were assured, that no material deviation from the Eng- 
lish hierarchy, in doctrine or practice, would be admit- 
ted into the American Episcopal Church. This assu- 
rance seems to have been remembered by American Epis- 
copalians ; for, in the Preface to the Book of Common 
Prayer, published by the P. E. Church in the U. S. 
speaking of the alterations made in it from the Book of 
C. P. of the Chh. of Eng. it is said : "In which it will 
also appear, that this church is far from intending to de- 
part from the church of England, in any essential point 
of doctrine, discipline, or worship; or farther than local 
circumstances require." 

We are constrained to regard Congregationalism as 
more scriptural than Protestant Episcopacy. 

(1) Because "The Protestant Episcopal Church in 
the United States of America " is essentially a national 
Church: "the jurisdiction of this Church extending in 

* One American bishop had been previously consecrated by 
the non-juring bishops of Scotland. 



216 CONGREGATIONALISM. 

right, though not always inform, to all persons belonging 
to it within the United States." * 

For such a church we find no authority in the New 
Testament. 

(2) Because in the general government of this Church, 
the sovereign and independent gospel rights and privileges 
of particular churches are not duly recognized : and exor- 
bitant power is given to the bishops and clergy. 

The members of a parish are allowed to elect a parish 
clerk, church wardens, vestry men, and deputies to the 
State, or Diocesan Convention. f These persons with 
their minister, represent the parish, and act for it in 
things temporal and spiritual. f 

Each Diocese — embracing usually a single state — 
holds a yearly Convention; composed of all the clergy 
and of lay delegates from each parish, with the Bishop 
as president. The members of this convention choose 
their own bishop or bishops, he or they being first chosen 
by the clergy and then nominated to the lay delegates^ — 
subject to the approbation of the House of Deputies in 
General Convention, and the consent of the House of 
Bishops ; — they determine upon the mode of trying 
clergymen in the diocese, under certain restrictions; — 
they appoint a Standing Committee, to be a council to 

* Canon 11. sect. 3. l&SS] also Articles of Relig. in C. P. 
Book, Art. 34. § 2. 

t An Eoiscopal clergyman in the Christian Watchman, June 
18th, 184K 

X "The wardens and vestry attend to all the temporalities of 
the church."— lb. Yea. and as it appears in the canons, to some 
of the spiritualities of the cliurch also. For in their vestry ap- 
pears to be the power of choosing a minister for the parish ; and 
also of takino- the necessary steps to obtain his removal. — See 
Canons XXX, XXXIII, XXXIV of 1832. That the deputies 
and the minister act for the parish in things spiritual will ap- 
pear by reference to the duties of the members of the Diocesan 
and General Conventions. — See on. 

§ So it is in the Diocese of New Hampshire, at least.— Consti- 
tution, Art. 12. 






ITS ADVANTAGES. 217 

the bishop, if there be one, and to act in the place of a 
bishop in certain cases, if there be none ; — they choose 
deputies, clerical and lay, from one to four of each order, 
to represent the diocese in General Convention ; — and 
attend to such other local matters as are not otherwise 
provided for.* 

The General Convention meets once in three years ; 
and is composed of all the bishops of the church, who 
constitute the upper house, or " House of Bishops;" and 
of an equal number of clerical and lay representatives, 
or deputies, from each of the dioceses connected with the 
Convention, who constitute the lower house, or " House 
of Deputies.'* " The House of Bishops [has] a full ve- 
to upon the proceedings of the other house."t 

This Convention, has the power of establishing for the 
Church " A Book of Common Prayer, Administration 
of the Sacraments, and other Rites and Ceremonies of 
the Church, Articles of Religion, and a Form and Man- 
ner of Making, Ordaining, and Consecrating Bishops, 
Priests and Deacons.";*: And the 45th Canon of 1832, 
provides, that " every minister shall, before all Sermons, 
and Lectures,and on all other occasions of public worship, 
use the Book of Common Prayer, as the same is or may 
be established by the authority of the General Conven- 
tion of this Church. And in performing said service, no 
other prayers shall be used than those prescribed by said 
book." 

All Missionary Bishops, whether for our own country 
or for foreign lands, are to be elected by "the House of 
clerical and lay Deputies, on nomination by the House of 
Bishops."§ In the same way are bishops to be chosen 
for such dioceses as have "less than six officiating pres- 

* Constitution of P. E. Chh. Arts. 2, 4, C. Canons. Ill, IV. 
df 1832. 

t Constitution, Arts. 1,2, 3, and Note. Also Bishop White, 
Memoirs of the Protest. Kpis. Chh. 

| Const. Art. 8. § Canon II. of 1838. 



218 CONGREGATIONALISM. 

byters residing therein, and regularly settled in a Parish 
or church."* 

From this outline of the general polity of this national 
church, it appears, that the rights and privileges of indi- 
vidual churches are not regarded, in several very impor- 
tant particulars : 

Their individual sovereignty and independence, under 
Christy are completely crushed by this hierarchal ma- 
chinery of Conventions — Diocesan and General. They 
are governed, not by the concurring voice of their own 
members, democratically, as were the apostolic churches, 
but by the Bishops, Clergy, and Representatives of the 
Laity ; and, so far as some of their most essential and 
invaluable rights and privileges are concerned, the power 
is yet more remote from the particular churches ; — it is 
in the hands of the Bishops, and the Deputies of the Rep- 
resentatives of the churches. And the bishops and dep- 
uties have taken from the churches (I use the term in a 
Congregational sense) important rights and privileges, 
and committed to the bishops and presbyters an exorbi- 
tant and dangerous measure of power. 

The bishops claim to be the direct successors of the 
apostles; and as such, to possess the right to exercise a 
general supervision and government over all the congre- 
gations in their respective dioceses, and the exclusive right 
to " confirm," or admit persons to the communion of the 
church, and to ordain to the ministry. For the man- 
ner in which they exercise their power, they hold them- 
selves amenable neither to their clergy nor their churches, 
but only to their fellow-bishops, who alone can try them.f 

When assembled in General Convention they sit and 
act apart, as a house of spiritual nobles ; and exercise 

* Canon I. of 1838. 

t Article VI. of the Constitution of P. E. Chh. provides, that 
" the court appointed for the purpose of trying Bishops shall be 
composed of Bishops only." — See also Bishop Onderdonk's Ad- 
dress to the Epis. Conv. in N. Y. 1843. 



ITS ADVANTAGES. 219 

the right of originating laws for the consideration of the 
deputies, and, if they think proper, of absolutely vetoing 
any adopted by the deputies. 

The Deputies in General Convention do not represent 
the people, but the dioceses by which they are chosen. 

Thus remote from the people — who anciently possessed 
the supreme power — and independent of their control, 
are those who make the laws, and administer the govern- 
ment under which they live. How unlike to apostolic 
church government is all this ! 

Furthermore. These Conventions have surrendered 
into the hands of the bishops, not only the right to ordain 
all the ministers of the church, but likewise the entire di- 
rection of all candidates for the ministry ; they pre- 
scribe their studies, they select their books.* 

Without the bishop's license, no candidate for holy 
orders in his diocese can perform the service of the 
Church.— -Canon XL of 1832. He also presides over, 
and personally directs, the examination of every candi- 
date for ordination ; and no one can be ordained but by 
his consent and by his hands. — Canons XIV, XVIII. of 
1832. And even after ordination, every deacon is en- 
tirely subject to the power of the bishop, and is required 
to officiate in such places as the bishop may direct. — 
Canon XVII. of 1832. 

The bishop's certificate is necessary to authorize any 
Episcopal clergyman coming from a foreign country, to 
officiate in any parish in the diocese. — Canon XXIII. of 
1832. And the same is necessary before any minister 
removing from one diocese to another can be received 
as the stated officiating minister in any parish in the dio- 
cese.— Canon IV. of 1835. 

Thus absolute is the control of the bishops over their 
respective dioceses ; and collectively, over the entire 
Church ; thus the sovereignty and independence of par- 

* See " Course of Eec. Studies established by the House of 
Bishops, appended to the Canons." Also Can. XIV. of 1832. 



220 CONGREGATIONALISM. 

ticular churches are laid at the feet of these spiritual no- 
bles. 

Nor does the work of deprivation stop here. Indi- 
vidual parishes and ministers are forbidden even to ask 
a minister of a different denomination into their pulpits. 
Thus reads Canon XXXVI. of 1832 : " No person shall 
he permitted to officiate in any congregation of this Church 
without first producing the evidences of his being a min- 
ister thereof to the minister; or, in case of vacancy or 
absence, to the Church Wardens, Vestrymen, or Trustees 
of the Congregation." 

This Canon seems to be based on the Episcopal as- 
sumption, that no person can be a minister of the gospel, 
nor be authorized to administer the sacraments of the 
church, unless the hands of one of their sort of bishops 
have been laid upon him. 

This appears from Canon VII. of 1838, which provides 
that ministers of other denominations, who have not re- 
ceived Episcopal ordination, " may, at the expiration of 
a period of not less than six months [from the time that 
they applied for ordination, and produced the required 
certificates, and were admitted by the bishop of the dio- 
cese, as ' candidates for Holy Orders'] be ordained, on 
their passing the same examinations as other candidates 
for Deacon's Orders :" i. e. "three different examinations, 
at such time and places as the bishop shall appoint." — 
Canon V. of 1841. 

The scriptural rights of particular churches in select- 
ing, ordaining, dismissing, and disciplining their minis- 
ters are disregarded by this system. 

When a minister has been elected into any church or 
parish, the bishop of the diocese must be notified of the 
same; where there is no bishop, the standing committee 
of the diocese, who take the place of the bishop ; and the 
approbation of the ecclesiastical authority of the diocese 
obtained before said minister can be inducted into office.* 

* Canon XXX. of 1838. 



ItS ADVANTAGES. 221 

Neither does this system recognize the right of a par- 
ticular church to dismiss its minister, or that of a minis" 
ter to leave his people, without the concurrence of the ec- 
clesiastical authority of the diocese.* 

In the " Office of Institution of Ministers" the Bishop 
tells the instituted Presbyter : " In case of any difference 
between you and your congregation, as to a separation, 
and dissolution of all sacerdotal connection between you 
and them, we, your bishop, with the advice of our pres- 
byters, are to be the ultimate arbiter and judge." i 

In regard to the discipline of ministers, Canon V. 
of 1835 provides, that " Every minister shall be amenable 
for offences committed by him, to the Bishop, and if there 
be no bishop, the Clerical Members of the Standing 
Committee of the Diocese, in which he is Canonically 
resident, at the time of the charge." 

The bishop and his presbyters may settle author it a-* 
tively all such controversies between ministers, holding 
the Rectorship of parishes, and their vestries or congre- 
gations, as cannot be settled by themselves. — Canon 
XXXIV. of 1832. 

This system of church government does not recognize 
—so far as appears in its Canons and Prayer Book — the 
right of the brethren of particular churches to say who 
shall be admitted to their fellowship, or who shall be exclu- 
ded from their communion. 

It is made " the duty of ministers to prepare young 
persons and others for the Holy Ordinance of Confirma- 
tion;" * * and "to present, for Confirmation, such per- 
sons as [they] shall think properly qualified :"J and 
These persons are confirmed, or admitted to the commu- 
nion of the Church, by the Bishop. 

Canon XLII. of 1832 provides, that, " If any per- 
son, within this Church offend their brethren by any 



* Canon XXXIII of 1832. 

t Office of Institution, in Book of Common Prayer. 
X Canon XXVI of 18:32, and "The Order of Confirmation/' 
in the Book of C. F. and the directions preceding. 



222 CONGREGATIONALISM. 

wickedness of life, such persons shall be expelled from 
the Holy Communion, agreeable to the Rubric" — i. e. by 
the minister of the parish.* On complaint being made 
to the bishop, in writing, by the person thus expelled, the 
bishop may restore him if he think proper, or may insti- 
tute an inquiry into the case: but unless such complaint 
is made to the bishop, it is not his duty to institute any 
inquiry.f 

Thus, so far as appears, the whole business of receiv- 
ing to the communion of the church, and rejecting from 
it, is entirely in the hands of the minister of the parish 
and the bishop of the diocese. But for this we find no 
authority in the Scripture. And to the claims of Episeo- 
pacy, that her Bishops only have the right to ordain and 
confirm, to exercise a general supervision over the 
churches, and to be the chief administrators of spiritual 
discipline! — we are constrained to object as unscriptu- 
ral assumptions. 

(3) The 1st Canon of this church, enacts that "In 
this church there shall always be three orders in the Min- 
istry, viz : Bishops, Priests, and Deacons." 

For this canon we can find no authority in the New 
Testament. Neither can we for those canons, etc. which 
give to bishops the superintendence of several parishes, 
and the charge and government of their ministers. 

(4) We object to the claim which this church sets up, 
of " power to decree rites or ceremonies," and authority 
to establish a Book of Service, and to require entire con- 
formity to decreed rites, and to prescribed forms of prayer 
and religious service. || 

* See the Rubric, or directions for the administration of the 
Lord's Supper, in C. P. Book. 

t See Canon, ut sup., and " The Order for the administration 
of the Lord's Supper" — in C. P. Book. 

X See Bishop Onderdonk, Epis. Tested by Scripture, p. II. 

|| See Articles of Religion in C. P. Book— Art. 20; Canons 
XLV. and XLV11. of 1^32 : Constitution, Art. 8. 



ITS ADVANTAGES. 223 

We find uo warrant for these things in Scripture, and 
no example justifying them, in the apostolic churches. 

(5) We object not merely to the general claim of the 
Protestant Episcopal Church, — of power to establish a 
Common Prayer Book, and to decree rites or ceremonies 
etc. — -as unscriptural, but we also object to many things 
in this C. P. Book, and these decreed rites, ceremonies, 
and requisitions— as unauthorized by the Scriptures, and 
of dangerous tendency. I will specify a few particulars. 

In " The Ministration of Public Baptism of Infants," 
the Prayer Book teaches the doctrine of Baptismal Re- 
generation ; or in other words, that children baptized by 
the ministers of this Church, and in the form and man- 
ner prescribed in the C. P. Book, are " regenerate and 
grafted into the body of Christ's Church.*' And the offi- 
ciating minister, after praying God to " sanctify this wa- 
ter to the mystical washing away of sin," and the appli- 
cation of the water to the child,— is required to say : " We 
yield thee hearty thanks most merciful Father, that it hath 
pleased thee to regenerate this infant with thy Holy 
Spirit, to receive him for thine own child by adoption, and 
to encorporate him into thy holy church" etc. 

Thus we are taught, that the Episcopal baptism of in- 
fants is " a saving ordinance"* But where is the chap- 
ter and verse for this 1 And where shall we find scrip- 
tural authority for " god-fathers and god-mothers" — not 
the parents of the child — taking the part which they do 
in the baptism of infants ? and where, for signing the child 
with the sign of the cross 1 

In " The Order of Confirmation" the officiating bishop 
utters language scarcely less objectionable than that em- 
ployed in the Baptismal Service. Having laid his hands 
on the heads of the persons to be confirmed, he declares, 
that he does this, " to certify them, by this sign, of 
[God's] favor and gracious goodness towards them," 

* This is distinctly and fully avowed by " The Churchman," 
the official organ of the Bishop of New York. 



224 CONGREGATIONALISM. 

And this declaration is made, not in respect to intelli-* 
gent, and hopefully pious adult persons, only, but in- 
cludes all such "children as are come to competent age, 
and can say the Creed, the Lord's Prayer, and the Ten 
Commandments, and can answer to the other questions 
of [the] Short Catechism" in the Prayer Book, and are 
presented to the Bishop by the minister of the parish, for 
Confirmation.* 

Is such language authorized by the Scriptures ? Is it 
safe — is it scriptural, for one erring mortal, to certify an- 
other of the favor of God, after this manner? 

We consider it a very serious objection to this church, 
that evidence of personal piety is not required, according 
to the C. P. Book, of those who are admitted to her com- 
munion. 

The rite of Confirmation admits one to full commu- 
nion : but to enjoy this rite the profession of an ortho- 
dox creed, and a moral life, alone, are indispensable. 
Thus read the directions to the Order of Confirmation; 
" So soon as children are come to a competent age, and 
can say the Creed, the Lord's Prayer, and the Ten Com- 
mandments, and can answer to the other questions of 
this short Catechism, they shall be brought to the Bish- 
op" — to be confirmed. " And there shall none be ad- 
mitted to the holy Communion, until such time as he be 
confirmed, or be ready and desirous to be confirmed." — 
See also the last exhortation to the god-parents, at the 
baptism of a child. 

Does not apostolic example require that all who are 
admitted to Christian churches should intelligently be- 
lieve, and publicly profess their belief — that they have 
been born of God, and become new creatures in Christ 
Jesus? But it will hardly be maintained that all chil- 
dren who can say the Creed, the Lord's Prayer and the 
Ten Commandments, and can recite the Catechism, give 
evidence of Regeneration. 

* See in Book of C. P. Catechism and Order of Confirma* 
tion. 



ITS ADVANTAGES. 225 

(6) To this enumeration of unscriptural features in 
Protestant Episcopacy, we feel constrained to add an- 
other, touching various rites, and ceremonies, and out- 
ward observances, established by this Church and en- 
joined upon its members ; — viz. that in many things this 
Church symbolizes with Popery. 

The Service Book of the American Episcopal Church 
is the same, with slight alterations, as that used by the 
Church of England: and the English Book is chiefly 
compiled from Popish Service Books.* 

Hence the Jesuit, Dr. Carrier, declared: "The Com- 
mon Prayer and Catechism [of the Church of England] 
contains nothing contrary to the Romish Service."! 
Bishop Montague asserted : " that our [the English] 
Service is the same in most things with the Church of 
Rome; and that the differences are not so great that 
we should make any separation."^ The order of the 
Institution of Priests and Deacons is substantially the 
same in the Romish, English, and American Episcopal 
Churches. Their rites and ceremonies in public wor- 
ship, are strikingly alike; they stand, and sit, and kneel 
together; their confessions and absolutions, their Pater 
Nosters, Gloria Patri, Litanies and Responses substan- 
tially agree together. Their method of rehearsing the 
Ten Commandments, and of reading the Psalms by al- 
ternating is similar. Many of the Collects, Lessons, etc. 
of the English and American Episcopal Churches, are 
either word for word from the Romish Service Books, 
or agree for substance. Their Saint's Days, and Holy 
Days, their fasts and feasts — fixed and moveable, are 
taken from the Calendar of Rome. 

This conformity of the English service to the Roman 
ritual seems not to have arisen, originally, from any love 

* See Neal's Puritans, Vol. I. pp. 95, 96.— De Laune's Flea, 
pp. 47, 52. Hist. Congregationalism, pp. 205, 206. 

t See De Laune's Plea for the Non Conformists, p. 48. 
I lb. and Neal's Puritans, Vol. II. pp. 164—342. 

15 



226 CONGREGATIONALISM. 

for Popery, but from a fear, on the part of the early 
English Reformers, of doing violence to public prejudices, 
by a sudden and entire overturn of all the consecrated 
religious associations of the people ; and a hope and ex- 
pectation of drawing in the Papists to a conformity with 
the Reformed Church of England.* 

And for some time their anticipations seem to have 
been realized. The Papists continued to attend the Eng- 
lish service, until his Holiness, despairing of the recove- 
ry of his supremacy by fair means, interdicted the prac- 
tice and excommunicated Elizabeth. But, so imposing 
were the services of the English cathedrals, in the days 
of Elizabeth, that the very messengers of the Pope de- 
clared, " that they wondered the Pope should be so ill 
informed and advised [as] to interdict a Prince, whose 
service and ceremonies so symbolize with his own."t 

And it is, I believe, a well supported assertion, that 
Pope Pius V. and Gregory XIII. both offered to confirm 
the English Liturgy, on condition that Elizabeth would 
acknowledge the supremacy of Rome. J Thus stood 
church matters in the days of Elizabeth. 

Some alterations were made in the Prayer Book by 
James I. and some by Charles II. ; " yet, so as the main 
body and essentials of it (as well in the chiefest mate- 
rials, as in the frame and order thereof) have still con- 
tinued the same unto this day." This was said in the 
Preface to the Prayer Book, in the days of Charles II. 

* Stillingfleet,in his H Irenicum," asserts this unequivocally ; 
and commends the Reformers for their policy. He calls the 
Enclish Liturgy " a bait" for the Papists. See pp. 122, 123. 
2d Ed. 1662. 

t Hume's England, Vol. II. ch. 38, p. 572. Alb. ed. and 
Vol. III. ch. 40, p- 69.— Neal's Pur. Vol. I. p. 273.— De Laune, 
p. 49. 

J: De Laune, p. 48.— iNeal, Vol. J. pp. 202, also 191, 192. 

Neal says, Pius IV ; but this must be a mistake or misprint; 
f or he says the offer was made in 1570; but Pius IV. died 1566. 
— See Hume, ut sup. and Mosheim Ecc. Hist. Vol. 111. pp. 91, 
92, Harper's ed. 



ITS ADVANTAGES, 227 

(1661), and is equally true now ; for no alterations have 
since been made in the English Book of Common Prayer. 

And the objections to the " main body and essentials" 
of the English Common Prayer Book — that they are 
borrowed from Popery, and cause the English church 
to symbolize with Popery — lie with full weight against 
the " chiefest materials" of the Common Prayer Book of 
the Protestant Episcopal Church in the XL S. of Ameri- 
ca ; for in most essential points and particulars the two 
books are alike.* 

Regarding Popery as the " Mystery of Iniquity," — the 
grand device of Satan to overthrow the Church of God, 
we cannot but consider all symbolizing with this system 
of abominations as alike unscriptural and dangerous. 

That this complicated and peculiar ritual of the Epis- 
copal Church is not required by the New Testament — 
our only infallible guide — will sufficiently appear on the 
most cursory examination and comparison. 

That these things in the Episcopal Church are of dan- 
gerous tendency ', is sufficiently evident to our minds from 
the history of English Episcopacy. Repeatedly has the 
Church of England been brought to the very verge of 
Popery. And at this very moment her Protestantism is 
mostseriously threatened by this symbolizing withPopery, 
which her own Prayer Book sanctions — yea, requires in 
her members, 

* According to the Rev. Mr. Boyle, of Boston, a distinguished 
clergyman of the P. E. Church, the service-book of the Am. 
Epis. Chh. differs from the English in the following particulars : 
(1) "A shorter form of absolution is allowed" though " the Eng- 
lish one is most generally recited in divine service." (2) " The 
Athanasian creed is omitted." * * (3) " In the office of Baptism, 
the sign of the cross may be dispensed with, if requested." * * 

(4) " The marriage service has been considerably abridged." 

(5) " In the general service, some expressions in the English 
Prayer Book * * are altered or omitted." (6) "A change was, 
of course, made in the Prayers for Rulers" * * * (7) "And there 
may be a few other verbal differences of minor importance." — 
Abridged from an article in Enc. Relig. Knowl. on P. E. Chh. 
in U. S. A. 



228 CONGREGATIONALISM. 

The reasons why Protestant Episcopacy in America 
has not developed more fully this same Popish tendency, 
are sufficiently obvious to such as consider, that this 
Church, as an independent body, has existed but little 
more than half a century, and has been constantly sur- 
rounded by influences most decidedly hostile to Roman- 
ism, in the institutions of this country and the \jast pre- 
dominance of dissenters " from the bishop of Rome and 
all his detestable enormities." 

But the time is coming — yea, and now is — when the 
tendency of Episcopacy to countenance Popery, as a 
system of religious order and worship, will be more ap- 
parent.* 

* Since the above was written, the public press lias furnished 
a most remarkable confirmation of our apprehensions. On the 
2d July, 1843, a young man was ordained by bishop Onderdonk 
of New York, who openly avowed his agreement essentially 
with the church of Rome : (1) " He did not see anything to pre- 
vent or forbid" his having recourse to the minislry of Rome, if de- 
nied admission to the ministry of the Protestant Episcopal Church 
in this country. (2) " He did not deem the differences between 
[the P. E. Chh.] and the Church of Rome to be such as em- 
braced any points of faith," (3) " He was not prepared to pro- 
nounce the doctrine of transubstantiation an absurd or impossi- 
ble doctrine." (4) ' ; He does not object to the Romish doctrine 
of Purgatory as defined by the Council of Trent." ** * (5) " He 
was not prepared to say whether she [the Romish Church] or 
the Anglican Church were the more pure." (6) " He regarded 
the denial of the cup to the laity [in the administration of the 
sacrament of the Lord's supper] as a mere matter of discipline." 
* * (7) " He believes that the Reformation from the Church of 
Rome was an unjustifiable act, and followed by many grievous 
and lamentable results." (8) He was not disposed to fault the 
Church of Rome for using Apocryphal Books ; "nor was he 
prepared to say that the Holy Spirit did not speak by these Books 
Apocryphal." (9) " He considered the promise of conformity 
to the doctrine, discipline, and worship of the P. E. Chh. as not 
embracing the 39 Articles in any close and rigid construction of 
them, but regarded them only as affording a sort of general ba- 
sis of concord — as those which none subscribed except with cer- 
tain mental reservations and private exceptions ; and that this 
was what be regarded as Bishop White's view." — He further 
declared his conviction of the lawfulness of the invocation of 



ITS ADVANTAGES. 229 

I have now frankly expressed some of our reasons for 
regarding Episcopacy as less scriptural in its order and 
worship, than Congregationalism. I have spoken of the 
system, not of the men who embrace it. Towards Epis- 
copalians — so far as they exhibit the spirit of Christ — we 
cherish the kindest and most fraternal feelings. Their 
ecclesiastical polity we believe to be unscriptural in many 
particulars, and of dangerous tendency ; and as honest, 
conscientious men, we hesitate not to say what we 
think. " Faithful are the wounds of a friend, but the 
kisses of an enemy are deceitful." 

The Methodist Episcopal Church. 

The grounds of our preference for Congregationalism 
over the P. Episcopal Church having been briefly stated, 
we will turn next to the Methodist Episcopal Church; 
and cursorily examine its constitution and discipline. 

(1) " The government of this church is strictly Epis- 
copal." So says one of its leading members. Another 
says— -" It is a moderate Episcopacy." 

saints — thought the souls in purgatory might be benefited by 
our prayers — received the creed of Pope Pius IV. so far as it 
was a repetition of the decrees of the Council of Trent, which 
decrees he could receive, the damnatory clauses only excepted, 
etc. etc. 

Notwithstanding the'avowal of these Popish sentiments, and 
the solemn protest of two of his most respectable clergy, the Epis- 
copal Bishop of New York, with the concurrence of six of his 
presbyters, and of Bishop Ives of North Carolina, proceeded to 
ordain this Romanist as a minister of the Protestant Episcopal 
Church in the U. S. A. — See u A Statement of Facts in Rela- 
tion to the Recent Ordination in St. Stephen's Church, New 
York, by Drs. Smith and Anthon. 1843." 

The controversy whhh has grown out of this matter, has de- 
veloped the arbitrary nature of the power claimed by high 
churchmen — Puseyites. It seems, that a bishop claims the right 
to say what motions may be made in Convention, and to refuse 
to put such as are offensive to him ; and even to silence and put 
down the mover of any such motion. — See an account of the 
doings of the Episcopal Convention in New York, in September,, 

1 843, 



230 CONGREGATIONALISM. 

Like the P. E. Church, it asserts that there should be 
three orders in the ministry — Bishops, Elders, and Dea- 
cons ; and its Book of Discipline contains the substance 
of the form and manner of making and ordaining these 
officers, which is found in the Book of Common Prayer 
of the Episcopal Church. Their bishops, however, 
claim not the exclusive right to ordain, and may them- 
selves be ordained by presbyters. — See Discp. M. E. 
Chh. ch. 1. § 4. ch. 4. § 1,2, 3. They are regarded as 
superior to elders in office rather than grade. — Zion's 
Herald on Meth. Polity, Oct. 6, 1841. Still they ap- 
pear to sympathize with Episcopacy. Soon after the 
establishment of an 'Episcopate' in the P. E. Church 
of U. S., Dr. Coke, the presiding Methodist bishop, 
expressed his entire accordance with the P. E. Church, 
in their order and discipline, and his earnest desire for 
a union between the two denominations.* And though 
there is now, perhaps, less sympathy between these hie- 
rarchies than ever before, yet, as late as 1S40, this 
proposal was renewed by a leading Methodist. f 

So far, then, as this Church approves of the Constitu- 
tion and Discipline of the P. E. Church, so far must we 
disapprove of Episcopal Methodism. 

(2) The national character of this church, is another 
objection to it. All the congregations throughout the 
United States, are regarded as but parts of one great na- 
tional establishment. In no church system in these 
United States — Popery alone excepted — is there such a 
centralizing of power as in this. Viewed in its national 
character, it is an oligarchy. Six bishops are at its head, 
as its supervisors, and, to a very great extent, its uncon- 
trolled governors. And these — unlike the bishops of the 
P. E. Church — appear not to be permanently confined 
to particular dioceses, or districts, but to have equal 

* See bis letters to bishop White, in Memoirs of F. E. CbJbu 
pp. 425—431. 

t SeeN.Y. Obs. Nov. 21,1840. 



ITS ADVANTAGES. 231 

power and authority in every part of the Church, over its 
spiritual and temporal affairs. More than two thousand 
travelling preachers, in every part of the United States, 
are under their control, and go and come at their bid- 
ding. A power which the very apostles, the vicegerents 
of Christ himself, never pretended to exercise over the 
pastors and teachers of particular churches. 

(3) The absolute and exclusive power of the clergy, 
in the government of this Church, is, in our view, anoth- 
er very objectionable feature in the System. 

The U. S. are divided into thirty-three " Conferen- 
ces ;" in each of which there is a yearly meeting of all 
the travelling preachers, and such as are eligible to this 
office, with a presiding bishop at their head — called the 
" Yearly Conference." This body of clergymen man- 
age the affairs of the church within their Conference. 

From these Yearly Conferences a number of delegates 
— one for every twenty-one members — go up to form the 
" General Conference," which has in its hands the su- 
preme power of the Church. Into neither of these 
bodies are any laymen admitted. The general govern- 
ment of this Church then, is entirely in the hands of the 
bishops and clergy. A most unscriptural and dange- 
rous location of power; as is manifest from the infalli- 
ble Word of God, and from the past history of the 
Church. 

(4) Not only are the people thus robbed of all par- 
ticipation in the general government under which 
they live, but likewise of all right to call, ordain, retain, 
or dismiss their ministers. The General Conference 
chooses the bishops. — Disc. ch. 1. § 4. The Yearly 
Conferences choose the travelling elders and deacons, 
and present them to the bishops for ordination. — Disc, 
ch. 1. § 6, 7. The Quarterly Conferences recommend 
the preachers to the Yearly Conferences. The bishops ap- 
point the presiding elders; who are virtually bishops in 
their respective circuits. — Sect. 5. The presiding elders, 



232 CONGREGATIONALISM. 

the travelling elders, the deacons, and the preachers,* are, 
as we have already seen, all under the direction of the 
bishops; who station them where they think proper, 
and remove them when thev think best, subject to cer- 
tain general restrictions.! — Sects. 4, 5, 8. Ans. 11. 12. 

In none of these important matters is the voice of the 
people heard. I mean the body of the people in distinc- 
tion from the officers of the Church. 

(5) And in other important affairs connected with 
the interests of particular congregations, the people as 
a body, have nearly as little concern. This will appear 
by the following detail. Every Conference is divided 
into several Districts, each embracing a considerable 
number of congregations. Over each district is placed 
what is called — a Presiding Elder; who has the gen- 
eral control and direction of all the travelling and lo- 
cal preachers, and of all the exhorters in the district. 
— Disc. ch. 1. § 5. Every District is divided into Cir- 
cuits, embracing several congregations. Each circuit 
is usually supplied with travelling and local preachers, 
more or less exhorters, and with three or more stew- 
ards.— Disc. Part. II. § 3.. 

Every circuit has its Quarterly Conference ; which is 
composed "of all the travelling and local preachers, J 
exhorters, stewards, and [class] leaders of the circuit, 
and none else" — Chap. I. § 5. 

Each congregation is divided into Classes, of about 
twelve persons : to each of which a leader is appointed. 
—Disc. P. II. § 1. 

The special charge of each circuit is intrusted to one 

* A preacher is a person on trial for admission to "fall con- 
nection. ' — Disc ch. I. § 8. 

t M The law of custom has made the presiding elders a coun- 
cil with the bishop, in fixing the appointments of the preach- 
ers " — Bishop Hedding on Discipline. Zion's Herald. Dec. 1, 
1841. 

t Preachers who have located, or settled down in some partic- 
ular place, and do not travel from town to town. 



ITS ADVANTAGES. 233 

of the travelling preachers. He licenses the exhorters, 
if the class leaders of the circuit, or the class of which 
the applicant is a member, consent; he appoints and 
removes, as he judges proper, the class leaders ; he 
nominates to the Quarterly Conference the stewards of 
the circuit ;* and has the general oversight and direc- 
tion of all the preachers, exhorters, stewards, leaders, 
and the spiritual and temporal affairs of his circuit. — 
Disc. ch. 1. § 9. P. II. § 3. 

From all of which it appears, that what we call the 
people — the majority of those who constitute the church 
itself — have no voice whatever in the management of 
very important local matters, affecting their temporal 
and spiritual interests. 

John Wesley was certainly right, when he said of him- 
self and his Methodist friends — we are no republi- 
CANS.f And Richard Watson, a standard writer among 
the Methodists, but echoed Mr. Wesley's sentiments, 
when he said: " A popular form of church government 
* * could only be tolerable, in very small, isolated socie- 
ties, and that, in times of their greatest simplicity and 
love."t 

I need not stop to point out the contrast between 
such a general system of church government, and any- 
thing to be found in the New Testament. Indeed, I 
know not that the Episcopal Methodists lay any claim 
to Scriptural authority for their hierarchy. It origina- 
ted with John Wesley, a presbyter of the Church of 
England. In 1784 he ordained, by imposition of his 
own hands, Thomas Coke, for the Episcopal office in 
America, " and commissioned and directed him to set 

* " As long as I live," said Mr. Wesley, " the people shall 
have no share in choosing either stewards or leaders among the 
Methodists." 

t See Letter to John Mason. 

t Theol. Institutes, Part IV. ch. 1, republished in N. Y. by 
M. E. Book Concern. 






234 CONGREGATIONALISM. 

apart Francis Asbury, * * for the same Episcopal office." 
And through their hands the present clergy of the M. 
E. Church in U. S., have chiefly received ordination. — 
Disc. § 1. Mr. Wesley's notions of church govern- 
ment were highly monarchical, if not despotic. Bishop 
Coke and Asbury tell us, that " Mr. Wesley, as the 
venerable founder (under God) of the whole Methodist 
Society, governed without any responsibility whatever. 
* * He was the patron of all the Methodist pulpits in 
Great Britian and Ireland for life; the sole right of 
nomination being invested in him by all the deeds of 
settlement; which gave him exceeding great power."* 
A measure of his spirit has been infused into the consti- 
tution of the Methodist Episcopal Church of the United 
States. 

The above brief outline will enable the reader to 
judge between Episcopal Methodism and Congregation- 
alism; and to decide in his own mind, which of the 
two is the more scriptural system of church government. 

Presbyterianism. 

The next great denomination of Christians whose 
church polity differs from the Congregational, is the Pres- 
byterian. I denominate this aristocratical, because it 
recognizes no presiding and controlling head, under the 
title of a bishop, but commits the government of the church 
to the ministers and a few select persons from the church- 
es. Its clergy are all on a footing of equality. Each 
congregation has the right of electing its own officers. t 

* See Bishop Hedding on Meth. Disc. Zion*s Herald. Dee. 
1,1541. 

t They cannot, however, call a pastor except it be through the 
Presbytery to which the church belongs. .Neither can they have 
a pastor ordained or installed over them , except it be by the con- 
sent and concurrence of their own presbytery, and that with 
which the candidate is connected. — See " Form of Gov."' ch. 
15 and 16. I am now speaking of American Presbyterianism. 



ITS ADVANTAGES. 235 

These consist of a pastor, ruling elders, and deacons, in 
number according to the wants of the congregation. 
Thus far the difference between Congregationalism and 
Presbyterianism is not so essential : but, from this point 
the two denominations rapidly diverge. 

(1) A radical difference between us is found in our 
definitions of a church. One of the " radical principles 
of Presbyterian church government is : — That the seve- 
ral different congregations of believers, taken collectively , 
constitute one church of Christ, called emphatically — the 
Church."* 

This principle is the ground-work of all our differences 
of government and discipline. 

(2) Acting upon this principle each Presbyterian con- 
gregation is governed, not by the united brethren thereof. 

In Scotland, Presbyterianism is the Established and endowed re- 
ligion of the State. This took place in 1592, after a struggle of 
about 50 years with Popery and Prelacy ; and, after several chan- 
ges, Was confirmed soon after the Revolution in 1688 ; and thus 
has continued to the present time. This connection of Church 
and State has given the State a right to legislate for the Church, 
and has introduced the law of Lay Patronage. This law takes 
from the several parishes the right to elect their pastors. The 
patron of the living has the right to present any duly qualified 
minister to a vacant parish; and the presbytery, within whose 
bounds the vacant parish lies, is obliged to receive such pre- 
sented minister. Great opposition to this law has of late appear- 
ed: and the Presbyterian Church is now in a ferment upon 
this subject. 

In other respects, the order and government of the Scottish 
Kirk is substantially the same with the Presbyterian Church of 
the U. S.— -McCulloch, vol. 2. eh. 7. sect. 3.— Blackwood's Mag. 
for Dec. 1840 and Aug. 1841. 

Since the above was written, this ferment has burst forth into 
a secession of nearly 500 ministers of the Church of Scotland, 
embracing a large proportion of the piety and talent of the Es- 
tablishment. These men have separated from the National Kirk, 
surrendered their livings, organized themselves into a new body, 
under the title of The Free Church of Scotland, and thrown them- 
selves on the voluntary contributions of the people for a support. 

* See " Form of Gov. of Presb. Chh. in U. S." p. 397. 18mo* 
1821. 



336 CONGREGATIONALISM. 

but by — " The Church Session :" that is, by the pastor 
and ruling elders of the congregation, who are "charged 
with maintaining the spiritual government of the con- 
gregation. For which purpose, they have power to in- 
quire into the knowledge and Christian conduct of the 
members of the church ; to call before them offenders 
and witnesses, being members of their own congregation, 
and to introduce other witnesses, where it may be ne- 
cessary to bring the process to issue, and when they can 
be procured to attend ; to receive members into the 
church; to admonish and rebuke, to suspend, or exclude 
from the sacraments those who are found to deserve cen- 
sure ; to concert the best measures for promoting the 
spiritual interests of the congregation ; and to appoint 
delegates to the higher judicatories of the church."* 

Thus it appears, that "The Church Session" is, vir- 
tually, the church. A few leading men are invested with 
authority to control and manage all the affairs of the 
congregation. And these men are permanent officers, 
independent of the congregation, and, after their election, 
not subject at all to the controlling voice of the brethren. 
They can be removed from office only by death, or reg- 
ular trial for misdemeanors. I speak particularly, of the 
ruling elders, who are considered as the representatives 
of the congregation. The pastor, if obnoxious, may, un- 
doubtedly be induced to remove by other means; but 
not without the concurrence of the Presbytery. The 
government of each congregation is, then, to all intents 
and purposes, aristocratical. 

(3) From the decisions of this court — The Session — 
an appeal may be made to a higher, called " The Pres- 
bytery" This is composed " of all the ministers, and 
one ruling elder from each congregation within a cer- 
tain district," larger or smaller, according to circum- 
stances. The Presbytery has, substantially, the same 
power over all the congregations within its limits, that 
the Church Session has over a single congregation. 

* Plan of Gov. eh. 10. § 6. 



ITS ADVANTAGES. 237 

(4) From the decisions of this second judicatory, an 
appeal may be made to a third, called " The Synod" 
This is composed of the ministers and elders of at least 
three presbyteries. This court exercises a controlling in- 
fluence and authority over all the presbyteries, church 
sessions, and congregations within its bounds. 

(5) From this body an appeal may be carried up to the 
" General Assembly ;" which is the highest judicatory 
of the Presbyterian church. This is the end of contro- 
versy; — or, perhaps I should say — the reservoir, into 
which all obstinate controversy finally runs; there to be 
disposed of as it best may be.* 

This body is thus constituted : Every presbytery is en- 
titled to send one minister and one ruling elder ; and, if 
the presbytery embraces more than nine ministers, it may 
send two ministers, and an equal number of ruling elders ; 
and so on, one minister and one elder for every nine min- 
isters in any presbytery. 

The General Assembly has the same authority over the 
whole Church that each of the inferior judicatories has 
over the particular portion assigned to its care. It is the 
bond of union among all the congregations. It is the 
General Assembly of the Presbyterian Church in the 
United States — The Presbyterian Church itself. 

No one will deny that this system of church govern- 
ment is orderly and methodical ; that its movements are 
systematic and regular: but the question at issue is — 

* The Secession Church of Scotland, a large and in- 
creasing body of Presbyterians, differs from the Established 
Church (1) in having no General Assembly; the Synod, which 
meets twice a year, being their highest ecclesiastical court; 
(2) in abjuring patronage ; (3) in giving the right to choose its 
own pastor, to the communicants of each congregation.— Mc- 
Culloch, ut sup. Sect. 4. 

The " New-School " Presbyterians (as they are often called) 
of this country, agree with the Secession, in making their Sy- 
nods the highest judicatory body. Their General Assembly, 
which meets but once in three years, has no appellate jurisdic- 
tion. 



238 CONGREGATIONALISM. 

Where is the scriptural model and authority for all this ? 
I go not into the specification of objections to this sys- 
tem — I will not dwell upon the recent developments of 
the workings of this consolidated system ; but, with the 
Scripture in his hands, I put it to any unbiassed mind to 
decide, which is the more scriptural form of church 
government, the Presbyterian or the Congregational. 

Other Denominations. 

The Lutheran Church on the Continent of Eu- 
rope, holds an intermediate position between Episcopacy 
and Presbyterianism, except in Denmark and Sweden, 
where the Episcopal form prevails ; or rather, Romanism 
"with its offensive parts lopped off." 

The sovereigns of the respective countries in which 
Lutherism is established, " possess the supreme power in 
ecclesiastical affairs." The highest ecclesiastical tribu- 
nal is the Consistory , which is composed of civil and 
ecclesiastical jurists, who manage the affairs of the 
Church in the name of their respective sovereigns. 
Where the Episcopal form prevails, it is rather on the 
ground of expediency , than from any belief in its Divine 
origin : " for the Lutherans are persuaded, that, by di- 
vine right, there is no difference of rank and preroga- 
tives among the ministers of the gospel."* They admit 
of Superintendents — sometimes called inspectors, sen- 
iors, or presidents — who have the oversight of ministers 
and ecclesiastical affairs ; but are superior to other min- 
isters only in office. The churches use liturgies, practice 
confirmation, confession and absolution. Their litur- 
gies, though essentially the same in the articles of reli- 
gion, differ widely in different countries, and are much 
more simple than those of strictly Episcopal Churches, 
and admit of more liberty in using them. 

It is deemed unnecessary to go into any further com- 

* Mosheim, B. IV. Cent. XVI. Part II. eh. 1. § 3, 4. 



ITS ADVANTAGES. 239 

parison of different forms of church order and discipline. 
All other denominations are believed to recognize more 
or less of the general principles of government which 
have been already considered, and may be classed under 
one or other of these great denominations, as the pecu- 
liarities of one or the other predominate. The C a 1 - 
vinist Baptists are Congregationalists in their 
government. Indeed, they are one with us, so far as the 
principles of church polity are concerned. The Free- 
will Baptists recognize a form of government, and 
order, substantially Congregational. " Government is 
vested primarily in the churches, which are usually com- 
posed of such believers as can meet together for wor- 
ship."* The Protestant Methodists, or Re- 
formed Methodists have introduced into their 
government the representative principle — allowing the 
laity an equal voice with the clergy in their church ju- 
dicatories. They do not recognize the order of bishops, 
as distinct from that of elders ; but, in most other par- 
ticulars, symbolize with the Protestant Episcopal church, 
in their government. "The Christian Connec- 
tion " maintains the strict independence of the 
churches. So do the Unitarians. 

Believing Congregationalism to be entirely scriptural, 
we are constrained to regard this form of church order 
and discipline as more correct and scriptural than any 
other, in just that proportion in which any other varies, 
in essential points, from this. And, in the maintenance 
of this opinion of our favorite model, we do not regard 
ourselves as guilty of any arrogance in relation to other 
systems ; for, consistently with our principles, we can 
do no less than to esteem our own above all others. 
We maintain that the Scriptures are a sufficient guide to 
all that is essential to the good order and correct disci- 
pline of a church of Christ. We have carefully examin- 

* Elder Beede, in Relig. Encyclopedia. See also the Appen- 
dix to their ; < Treatise on the Faith of the F. W. JB." 



240 



CONGREGATIONALISM. 



ed the Scriptures to ascertain what this order and disci- 
pline should be; and have arrived at conclusions, which 
these pages partially, at least, detail. We have compar- 
ed this system with others, and have briefly detailed the 
result: and if, in our investigations and our deductions 
we have not erred, then, in our conclusion we are cor- 
rect, that, of all the systems of church government known 
to as, Congregationalism is the most scriptural. And 
this we conceive to be one of the advantages — and not a 
trifling one, either — which this system possesses over 
every other. 

II. Another advantage of Congregationalism is, that 
it encourages self-government beyond that of any other 
system. 

In proportion as you abridge men of the privilege of 
governing themselves, and deprive them of the induce- 
ments to attempt it, in just that degree you encourage 
the doctrine, that they are incapable of self-government, 
and discourage all attempts to exercise this inalienable 
and all-important right. Now the Congregational sys- 
tem of church government, beyond all others, encoura- 
ges every man to exercise this important birth-right. It 
teaches him that Christ has intrusted the management of 
his kingdom upon earth to the hands of his people, with 
certain general rules for their guidance. He who has 
learned from the Scriptures that Christ has committed 
such interests to his people, will not be slow to perceive, 
that if men are judged competent to manage affairs which 
pertain to their eternal interests, there is a gross incon- 
sistency in denying their ability to manage affairs which 
pertain only to the present life. The direct tendency of 
this system of church government, then, is to a demo- 
cratical form of state government. 

The early English Congregationalists, seem to have 
had no design upon the State, when they asserted their 
rights as Christians ; indeed, they expressly avowed their 
cordial attachment to the monarchical, and all but des- 
potic government under which they lived. And this was 



ITS ADVANTAGES. 241 

true of the Broivnists even, the pioneers of our denomi- 
nation, who were rigid separatists from the Episcopal 
Church, and often violent in their denunciations against 
those who upheld it ; and who denied the right of state 
governments to interfere at all with the affairs of the 
churches. 

Penry, one of the last of the Brownists who suffered 
death for his religious sentiments during the reign of 
Elizabeth, when accused of disloyally, protested against 
the accusation ; declaring that the queen had a daily re- 
membrance in his prayers ; and, with his dying breath, 
sent to her majesty the assurance of his loyalty.* Nev- 
ertheless, the politicians of those times were not slow to 
perceive the natural tendency of these principles of 
church government; and could not be persuaded, that 
the men who claimed independence in church matters, 
did not aim at the same independence in civil affairs. 
Hence it was, that the persecution of the Brownists dur- 
ing Elizabeth's arbitrary reign, was even more violent 
than that of the Protestants under the bloody Mary, 
Elizabeth's Popish predecessor. 

However it may have been with the English Indepen- 
dents while they remained in their native land, it is very 
obvious, that the Leyden church early entertained demo- 
cratical prepossessions in respect to civil government. 
How much influence their residence in Holland may 
have had in modifying their views, it is difficult to say ; 
but it is clear, that the very first act of the emigrating 
Pilgrims, in a civil capacity, was one which savored 
strongly of democracy. Before landing upon the rock 
of Plymouth, they drew up and subscribed an instrument, 
by which they covenanted and combined together, "into 
a civil body politic ; to enact, constitute, and frame such 
just and equal laws and ordinances, acts, constitutions, 
and officers, from time to time, as should be thought 

* See an account of Penry 's martyrdom, in History of Congre- 
gationalism, pp, 265 — 275. 

16 



242 CONGREGATIONALISM. 

most meet and convenient for the general good of the 
colony." " This brief, but comprehensive constitution 
of civil government," says Pitkin, " contained the ele- 
ments of those forms of government peculiar to the new 
world." 

From the outset, the English government was jealous 
of the spirit of independence manifested by the Pilgrims ; 
and, to counteract this, the project of introducing Epis- 
copacy, and a Governor-general over the colonies of New 
England, was early entertained by the Court. The com- 
missioners appointed by Charles II, in 1664, to visit 
New England, with " full power and authority to heare 
and receive, and to examine and determine all com- 
plaints and appeales, in all cases and matters ;" or 
in other words, to overturn the government of the colo- 
nies, if not found sufficiently loyal — reported of Mas- 
sachusetts : " Their way of government is Common- 
wealth-like; their way of worship is rude, and called 
Congregational."* The last word in this sentence — - 
whether by design or not — explains the first clause. 
That the English government were prepared to believe 
this report, is evident from the fact, that Lord Clarendon, 
in his draft of the plan for sending over commissioners, 
declared, that the colonies " were already hardened into 
republics." 

When the struggle for civil independence actually be- 
gan in this country, it was found that New England, the 
hot bed of Congregationalism, in which, in 1760, there 
were 440,000 Congregationalists, out of 500,000 inhabi- 
tants — was " the hot bed" of revolutionary principles 
too. And to this form of church government, we un- 
questionably owe our peculiarly free and excellent forms 
of state government. f 

* Hutchinson, Vol. 1. App. No. 15, and Am. Encyc, Art. 
New England. 

t " Several years before the American revolution, there was, 
near the house of Mr. Jefferson, in Virginia, a church which 



ITS ADVANTAGES. 243 

To those who regard a democratical or a republican 
form of government as the inalienable gift of God and 
birthright of man, it will be no slight recommendation of 
Congregationalism, that it favors, if it does not unavoid- 
ably lead to, this form of civil government.* 

was governed on Congregational principles, and whose month- 
ly meetings he often attended. Being asked, how he was pleas- 
ed with the church government, he replied, that it had struck 
him with great force, and interested him very much ; that he 
considered it the only form of pure democracy that then existed in 
the world, and had concluded that it would be the best plan of 
government for the American colonies." — See an able article on 
Congregationalism in Encyclopedia of Religious Knowledge. 

* A writer in the London Quarterly Review (Vol, XVI. pp. 
517, 518), as quoted by Dr. Wisner in his address at Plymouth, 
1831, says : u It soon became apparent (in the reign of Eliza- 
beth in England) that they (the Puritans) tended naturally to- 
vmrds republicanism ; for certain it is, that monarchy and Epis- 
copacy, the throne and the altar, are much more nearly connect- 
ed than writers of bad faith, or little reflection have sought to 
persuade mankind. Besides this insensible, but natural inclina- 
tion towards democracy, which arises from the principles of a po- 
pular church government, there was another cause why the cur- 
rent should set in that direction ; it was only under Common- 
wealths that the Puritans saw their beloved discipline flourish." 

So, Bishop Laud told Charles 1. and his second parliament : 
u They, whoever they be, that would overthrow ' sedes eccle- 
~siae, n the seats of ecclesiastical government, [alias, the bishops' 
thrones], will not spare — if ever they get power — to have a 
pluck at the l throne of David,' [i. e. the monarchy of the king- 
dom.] And, there is not a man that is for parity, — all fellows, 
in the Church, — but he is not for monarchy in the State. And 
certainly, either he is but half-headed to his own principles, or 
he can be but half-hearted to the house of David." Or, in plain 
English — no man can be an enemy to Episcopacy, and yet a 
friend to monarchy. — See Hanbury's Historical Memorials, 
Vol. 1. p. 476. 

Thus too, that organ of Tory ism in Church and State — Black- 
wood — tells us, that " the anomaly of a popularly elected church 
[he is protesting against the right of the people to elect their 
own spiritual guides] and a hereditary monarchy cannot co-exist 
in the same country," And again he asks : " If the cause of 
universal suffrage is triumphant in the Church, how is it to be 
resisted in the State?"-— Magazine, Vol. XI. No. 6. Art. " Non- 
Intrusion Question." 



244 CONGREGATIONALISM. 

ITT. Another important advantage of this popular form 
of church government, is, that it promotes general Intel-* 
ligence beyond any other. 

As no people are fit to manage their civil affairs, un- 
less intelligent and virtuous, so no body of men are qual- 
ified to conduct ecclesiastical affairs, who are destitute 
of intelligence and piety. The motive, in either case, 
to preparation for self-government, is well nigh irresisti- 
ble. Every Congregation alist is expected to take part 
in transacting the most important business that is done 
on earth — the business of the Church of Christ. He 
recognizes his accountability to Christ, for the manner 
in which he does the work assigned him. He feels — if 
he feels as he ought — that there is deep responsibility 
incurred by him. Acting under this conviction, he is 
constrained to seek that preparation, of heart and mind, 
which will fit him to act well his part as a Congregation- 
al professor. 

I do not say, that such are actually the feelings and 
practice of all who embrace this form of church govern- 
ment ; for many, we have reason to fear, are nominal 
Congregationalists, who have little acquaintance with 
the nature and operation of the principles which they 
profess, and no suitable sense of the responsibilities which 
they incur in transacting the momentous business of a 
Christian church. I speak not of all who profess this 
system, but of the tendency of the system itself, and, of 
its actual results in multitudes of instances.* 

In saying what I have of the tendencies of Congrega- 
tionalism, I would not be understood to intimate, that 
other Protestant denominations do not encourage intelli- 
gence and piety among their members ; but this I do 

* 1 have somewhere met with the remark, that the French 
nation were much less frivolous immediately after their late re- 
volution than before. The responsibility of sustaining the go- 
vernment for which they had fought, made them comparatively 
grave. A sense of responsibility always makes men thoughtful 
and sober-minded. 






ITS ADVANTAGES. 245 

intend to say, that the more free any system of govern- 
ment is, and the greater the responsibility laid upon men, 
the stronger will be the motive to be intelligent, in order 
to manage that government, and to meet that responsi- 
bility. Now, as in no denomination so much is expect- 
ed of the mass of the church as in ours, so, in one are 
intelligence, and other suitable qualifications fo church 
membership, so urgently demanded. Other forms of 
church government favor these things, just in proportion 
as they approach towards, or recede from, the standard 
of pure Congregationalism.* 

* In reply to a letter of inquiry, whether there were any Con- 
gregational churches in a particular section of our country; an 
intelligent correspondent says — " No." And assigns as a reason, 
the want of general intelligence among the people of that sec- 
tion of country. u 1 do sincerely think," says my correspond- 
ent, " that out of New England, it is exceedingly difficult to 
make Congregational churches live; and why? Because, out 
of New England, tnere is (comparatively speaking) only here 
and there an enlightened man. He must be an elder and take 
care of the rest." 

I give this extract, in illustration of what is said in the text ; 
not because I accord entirely with my correspondent. Another 
correspondent, equally intelligent, and with far more extensive 
observation and experience, writing from a city full of Presby- 
terianism and Episcopacy, tells me, that Congregationalism can 
live and flourish at the South or the West, if good men will but 
try it, and boldly and faithfully maintain its precious principles 
and usages. This I most fully believe. Facts, as well as rea- 
son, testify to this truth. What surer method to keep men ig- 
norant and unfit to govern themselves, can be pursued, than to 
persuade them that they are so ? and to adopt a system of church 
government (or civil, if you please) which makes no demand on 
them for intelligence ? 

Richard Watson, already referred to, grounds an objection to 
" a popular form of church government," on the supposed igno- 
rance and youth and inexperience of the mass of every religious 
-community. He speaks with a sort of holy horror, of" referring 
every decision to numbers and suffrages, and placing all that is 
good, and venerable, and influential among the members them- 
selves, at the feet of a democracy." — Institutes, Part IV. Chap. 1. 

Congregationalism unquestionably demands a greater mea- 
sure of religious intelligence in the mass of the church, than 



246 CONGREGATIONALISM. 

Some of the legitimate effects of this system, are seen 
in the efforts of the Pilgrims to establish schools and 
seminaries of learning, as well as to plant churches and 
to propagate the gospel, in this land of their exile; for 
these schools were established, mainly, as auxiliaries to 
the churches. 

Scarcely had these venerable men felled the forest of 
New England, when they began to provide means to 
ensure the continuance of their churches and the sta- 
bility of their civil government. " Learning and Re- 
ligion," they wisely judged to be " the firmest pillars of 
the church and the cormnomccaltli'' Harvard college, 
which had previously existed as a high school,* was es- 
tablished at Cambridge as early as 163S : eighteen ytars, 
only, after the landing of the Plymouth pilgrims, and 
only eight or ten years after the commencement of the 
Massachusetts colony. 

To Congregational principles we are indebted for 
most of the colleges of New England. From the same 
source has flowed down to us that system of common 
schools, which, notwithstanding its defects, has so long 
and so richly blessed our land and the world. The same 
spirit has founded and endowed all the Theological Sem- 
inaries of New England. 

The influence of Congregationalism in establishing the- 

any other system of church government. And it is too obvious 
to require argument, that the very necessity for intelligence, 
will, with good men. be a strong inducement to become intelli- 
gent. And. it seems to me altogether reasonable to believe, 
that in those very communities, where it is now supposed that 
the want of intelligence forbids the existence of Congregational 
churches, there would have been a vastly greater amount of re- 
ligious knowledge and general intelligence, if such churches 
had long ago been there established. If the intelligence of New 
England originally established Congregationalism.it is equally 
true, that Congregationalism has preserved for .New England 
that intelligence. 

* " In 1636 the general court gave £400 towards a public 
school at Newton " — Hutchinson. 



ITS ADVANTAGES. 247 

ological and literary Institutions at the South and West, 
is well known. 

Can any man consider the facts now alluded to, with- 
out perceiving that this system of church order and dis- 
cipline is preeminently favorable to general intelligence 1 * 

t Pitkin, in his Civil and Political Hist, of the U. S. says : 
" Primary schools first commenced in New England. Aware 
of the importance and necessity of information among the peo- 
ple, in order to secure and perpetuate their liberties, the legis- 
lators of New England, at an early period, made provision for in- 
structing all in the first rudiments of learning. In this, the 
clergy, who were not less distinguished for their literature than 
their piety, cordially co-operated. In making this provision, for 
the general and early education of their children, their views 
were not limited to the single object, though an important one, 
of making them better men and better citizens, but, what was 
justly deemed by them of infinitely more importance — better 
Christians. * * 

" Schools for general education were established in Boston, in 
1635, by the inhabitants of that town; and in 1647, the legisla- 
ture of Massachusetts declared, by a general law, 'that every 
township with fifty families, should provide a school, where 
children may be taught to read and write; and that every town- 
ship of 100 families, should provide a grammar school, where 
youth could be fitted for the University.' This law was sub- 
stantially adopted in the code of laws established by the colony 
of Connecticut, in 1650, with a preamble, declaring, in the 
quaint language of the day, that, ' It being one chief object of 
that old deceiver, Satan, to keep men from the knowledge of 
the Scriptures, as in former times, keeping them in an unknown 
tongue, 80 in these latter times, by persuading them from the 
use of tongues, so that at least, the true sense of the original, 
might be clouded by false glosses of saint-seeming deceivers; 
and that learning may not be buried in the graves of our fore- 
fathers in church and commonwealth.' etc. 

i; In the system of New Haven colonial laws, published in 
1656, it is ordered, * that the deputy for the particular court, 
in each plantation in this jurisdiction, for the time being, or 
where there are no such deputies, the constables and other offi- 
cers in public trust, shall, from time to time, have a vigilant eye 
on their brethren and neighbors, within the limits of said plan- 
tations, that all parents and masters do duly endeavor, either by 
their own ability or labor, or by improving such school-masters 
or other helps and means, as the plantation doth afford, or the 



248 CONGREGATIONALISM. 

IV. Another advantage of this system of church gov- 
ernment and discipline is, that it presents the most effi- 
cient barrier to the inroads of heresy, and false doctrine, 
and general corruption. 

I am not ignorant, that some persons regard Congre- 
gationalism as the very parent and nurse of all heresy, 
and the fruitful cause of all errors in doctrine and relig- 
ious practice with which the country is now, or ever has 
been, afflicted. 

The freedom of our government — the right which our 
churches claim, to choose whom they will for pastors, and 
to adopt what articles of faith, and to pursue what par- 
ticular practices they please, are regarded by many as 
exceedingly objectionable — not to say abominable pecu- 
liarities. But these features of our system are, after all, 
the best rampart against general defection and corrup- 
tion. The very liberties of our churches — so terrific in 
the eyes of those who plead for a " strong government" 
— are, under God, our surest defence against universal 
defection. That this liberty may not be abused, I shall 
not contend. That any other than a virtuous people are 

family may conveniently provide, that all their children and ap- 
prentices, as they are cnpable, may, through God's blessing, ob- 
tain, at least, so much as to be able to read the Scriptures and 
other good and profitable books in the English tongue, being 
their native language, etc' 

" In 1G63, it was proposed by the court of Plymouth colony, 
to the several towns within that jurisdiction, as a thing that they 
ought to take into their serious consideration, that some course 
may be taken, that in every town there may be a school-master 
set up, to train up children to reading and writing. 

"These laws laid the foundation of the system of free schools 
in New England." — Vol. I. pp. 151, 152. 

In estimating the influence of Congregationalism in promot- 
ing general intelligence, let it be borne in mind, that these laws 
were emphatically Congregational — that nearly every man con- 
cerned in the formation and execution of them, was a decided 
Congregationalist. No man can consider these facts, without 
perceiving that the influence of this system of church govern- 
ment is, to promote intelligence and piety. 



ITS ADVANTAGES. 249 

capable of self-government, I do not believe. That the 
Congregational system of church government is unsuited 
to any but truly pious persons, I have already asserted : 
for none others was it designed. But for these, it is ad- 
mirably adapted. An unconverted, proud, ambitious, 
worldly minded church member may, perhaps, do more 
injury in a Congregational church, than in any other.* 
For men of this description our church government was 
never designed. Such men, however intelligent, have 
not the first qualification for church membership. But, 
let our churches be constituted as they ought to be, and 
be kept pure by discipline, and there will be no danger 
of intrusting to them the power of electing their own of- 
ficers, making their own by-laws, and regulating all their 
own affairs, under Christ. 

It may, perhaps, be said : " It is impossible to keep 
out unworthy members ; they are in the church now, and 
they will always be found there." It is true, this matter 
demands great watchfulness on the part of our churches ; 
and after all, some unworthy members may creep in : if, 
however, the great mass of any particular church be sound 
and pious, there will be, under ordinary circumstances, 
comparatively little danger from the unsoundness of a few 
individuals. Certain it is, that there is much less danger 
that the majority of a church will become unsound and 
heretical, than that a few men, constituted governors of 
the church, will swerve from the faith. Every system of 
church government which takes the power out of the 
hands of the brethren — or the church itself — places it in 
the hands of individuals. Now, it appears to us, that the 
danger to the church, will be in proportion to the fewness 
of those who take part in her government, and are inter- 
ested in the maintenance of her orthodoxy : that is to say, 
there will be more danger that one man will become un- 
sound and heretical, than that five will; and more dan- 

* Unless he should chance to be a " vestry man" or a "ruling 
elder." 



250 CONGREGATIONALISM. 

ger that five will swerve from the truth, than that one 
hundred will. Samuel Mather well says : " When a 
bishop or a small number of ministers [and he might have 
said — or laymen] have the supervision or oversight and 
management of affairs, it is next to impossible but that 
pride and ambition, faction and envy, political regards 
and secular interests, should govern ; and indeed, this is 
no more than what is observed by the historians, Socrates 
and Sozomen, as well as by several other Fathers."* 

Upon this subject, ecclesiastical history lifts an admon- 
itory voice. It is notorious, that when the control of the 
churches fell into the hands of synods, then the purity of 
the churches began visibly and rapidly to decline. This 
declension became more serious, as the influence of many, 
in the government of the churches, diminished to &few; 
and it became total, when " the man of sin" mounted 
the Papal throne, and claimed to be the Head of the 
Church — the Vicegerent of Christ — the Infallible Inter- 
preter of the mind of the Spirit — and the Unerring Guide 
of the faithful. 

Now, inasmuch as our Congregational polity places 
all church power in the hands of the brethren of the 
church, it provides a very important safeguard against 
the inroads of heresy. 

I anticipate an objection to these remarks, founded on 
the fact, that Arminianism and Unitarianism have cor- 
rupted so many of the Congregational churches of New- 
England. With persons not well acquainted with our 
history, this is considered a sufficient and conclusive ar- 
gument against our System. 

But I must take the liberty to say to such persons — 
You understand not whereof you affirm. It was not Con- 
gregationalism which introduced Unitarianism into New 
England ; but it was the disregard of our principles , even 
by some of the fathers of our churches, which opened the 
way for Unitarianism. 

* Apology, p, 104. 



ITS ADVANTAGES. 251 

The half-way covenant, and afterwards, the admission 
of baptized, but unregenerate persons to the Lord's Sup- 
per as " a converting ordinance" — were the things which 
broke down our defences, and introduced unconverted men 
into the churches and the ministry, and prepared the way 
for the prevalence of Arminianism, and after that, of Uni- 
tarianism. I cannot pursue this point further now ; but, 
by leave of Providence, I may do it, and at length, in a 
different connection. I will only add, that this objection 
to our system comes with a peculiarly ill grace from our 
Presbyterian brethren ; because Stoddard, the leader in 
these innovations upon our church polity, was himself, 
"in principle, a Presbyterian, and hoped to introduce 
substantially that mode of government" into New Eng- 
land.* 

Again, the independency f of our churches, furnishes a 
further barrier against general defection from the faith. 
The more closely you connect the different communities 
of Christian professors, for purposes of government, the 
more readily are they affected by each other. Bring these 
associated communities under the government of one man, 
or of a few men, and you increase the danger of corrup- 
tion in the whole mass, in proportion to the intimacy of 
the association and the influence and power of its gov- 
ernors. But, should a Congregational church become 
heretical in its faith and erroneous in its practice, it will 
not necessarily affect sister churches. It cannot injure 
them, except by the force of bad example. Each church, 
standing independently of every other, so far as its in- 
ternal management is concerned, has the means of de- 
fence in its own hands. It can shut the door ; and no 
man can open it. 

Then, in respect to its teachers, this system furnishes 

* Dwight's Life of Edwards, p. 381— quoted in the Great 
Awakening," p. 5. See also Allen's Biog. Die. Art. Stoddard. 

* I mean not absolute independency — but, completeness — all- 
svfficicncy for their own government, etc,, as before explained* 



25*2 CONGREGATIONALISM. 

as complete a barrier against false and dangerous doc- 
trine, as it is possible to raise. It recognizes no man's 
right to send to a church a preacher, or to place over it a 
pastor. We know no metropolitan — no general or yearly 
conference, having authority to say to this man, go, and 
he goeth ; and to another come, and he cometh ; — no 
presbytery to tell us whether we may, or may not, call a 
pastor. Each church judges and chooses for itself. Every 
brother in the church has a perfect right to object to the 
call of a pastor ; and every man's vote has equal influence 
in an election. The whole church being constituted 
judges, and being qualified by intelligence and piety to 
act their parts, the danger of being imposed upon by an 
unsuitable man is comparatively small ; especially, if the 
scrupulous care of our fathers, in trying their candidates 
for settlement, be imitated by their sons.* 

But, should a pastor prove an unsound and dangerous 
man, his influence does not necessarily affect any church 
but his own : and this has the power to discipline the of- 
fender, and thus to bring him to repentance ; or, at least, 
to purge out the leaven from their own body, and to make 
known his true character to others, and thus to impair 
his ability to injure them. 

Thus does Congregationalism protect the churches 
from heresy and error. Thus does it provide a simple 
but effectual remedy, in case all previous caution should 
fail, tor the extirpation of everything false and dangerous. 

It is not denied, that notwithstanding all, errors in doc- 
trine and practice have crept into our churches. And in- 

* It was not uncommon for candidates for settlement, to be on 
trial for several months, before they received a call. Our fathers 
had no fellowship with the touch- and-take system of modern days. 

John Milton's answer to such as object, that the brethren of 
a church are not competent to judge of the qualifications of a 
pastor, deserves repeating: " Many," says he, " may be able to 
judge who is fit to be made a minister, that would not be found 
fit to be made ministers themselves ; as it will not be denied that 
he may be the competent judge of a neat picture, or elegant 
poem, that cannot limn the like." — Hanbury, Vol. 1. p. 192, note. 



ITS ADVANTAGES* 258 

to what denomination of professing Christians have they 
not gone ? Who — what — can guard effectually against 
the depravity and deceitfulness of human nature ? A Ju- 
das was among " the twelve." A Simon Magus, and 
" damnable heresies" corrupted the apostolic churches, 
Congregationalists claim not entire exemption from er- 
ror. But, who shall cast the first stone at us ? Shall the 
Church of Rome ? We point her to " the mark of the 
beast " upon her forehead. Shall the high-church Epis- 
copacy of England? We beg her to stop long enough 
to reflect on the Arminianism of Laud's administration 
and the rapid strides which she made towards Popery it- 
self during his reign, Or, if she prefer something of later 
date, we point to the admitted diversity of religious senti- 
ment which now exists among her clergy ; and this, too, 
upon fundamental points, in spite of her liturgy, and creed, 
and subscriptions, and test-oaths.* Shall the Protestant 

* A clergyman of the Church of England, Rev. John Acasler, 
vicar of St. Helen's, York, in a work entitJed, "The Church of 
England in Danger from Itself," fully admits the truth of the 
assertion in the text. He says : " To this (the neglect of a proper 
examination of the candidates for the ministry), more than to 
any other thing must be ascribed that great difference of opinion 
which exists among her ministers, on some of the most impor- 
tant doctrines of religion, danger ous to the souls of 'men^ and 
inimical to the "peace and stability of the church"- — p. 44 ; quoted 
by Rev. J. A. James, in his "Defence of the Principles of Noncon- 
formity," p. 75. 

In a note to. the above, Mr. James adds: " No one can for a 
moment doubt, that the Church of England comprehends within 
her pale, persons holding the widest possible variety of religions^ 
opinions: Socinians, Arians, Arminians — from Pelagianism to 
the modified Arminianism of Tillotson ; Baxterians, Calvinists 
of all grades, from the supra-lapsarianism of Dr. Hawker to the 
more moderate views of Davenant and South; Hutchinsonians, 
Baptismal Regeneration Advocates, and their opponents; Swe-* 
denborgians, the followers of Joanna Southgate, modern Mille- 
narians, Believers in the unconsciousness of the soul from death 
till the resurrection, Followers of Mr. Irving on the subject of 
the peccability of Christ's human nature, etc. etc." — lb. pp.75, 
76, note. This catalogue was made out in 1830; whether it 
should now be enlarged or diminished, on the whole, I am unable 



254 CONGREGATIONALISM. 

Episcopal church of this country, claim greater purity I 
Will it be denied, that even in this country, the line is be- 
coming more and more distinct between high-church and 
low-church ? — that it is not uncommon, even now, to 
designate their clergy as Evangelical or Arminian ? — 
that the Oxford controversy is already fermenting in the 
bosom of the P. E. church of the U. S. ? and that her 
bishops, and ministers, and laymen, are openly taking 
ground on either side ? 

The very extensive prevalence of Arianism and Uni- 
tarianism among the Presbyterians of England, and the 
diversity of sentiment which prevails in the Presbyterian 
Church of the United States, prove the entire possibility 
of "grievous wolves" entering the Presbyterian fold, 
high as are its walls, guarded as are its entrances. 

While, therefore, we claim not for our system of church 
order and discipline, that it is a complete defence from 
error — to which all denominations are more or less ex- 
posed — we confidently believe, that the Congregational 
churches of Great Britain and America, will bear a fa- 
vorable comparison, in point of purity, with any denomi- 
nation in either country. 

It would be easy to swell this list of advantages of Con- 
gregationalism. — The simplicity of its organization, and 
the directness and efficiency of its operations, might be 
dwelt upon: — the absence of motives to pride and 
worldly ambition, which characterizes this organization ; 
— the motives to diligence and activity which it suggests 
to its clergy: — and, above all, the powerful tendency of 
the system to make men truly pious, might be urged, pos- 
sibly with advantage to the reader, certainly with pleas- 
ure to the writer : but he has already far exceeded his 
intended limits: and, if anything like a just estimate of 
the system advocated in these pages has been expressed, 
there can be no occasion to say more, to commend to the 

to say ; but doubtless the author, were be now revising it, would 
add — Travellers towards Rome, under the title of Pcseyites. 



rrs advantages. 255 

regard, to the confidence, and to the love of the descend- 
ants of the Pilgrims, a system which their fathers consid- 
ered as essential to the highest welfare of their posterity, 
to the promotion of holiness in the land, and to the ad- 
vancement of the Divine glory in the world. 

Conclusion. 

In conclusion, I commend to the friends of Congrega- 
tionalism the warning words of one of the fathers of New 
England, and the concluding address of one of the most 
able defenders of our system, " Consider what will be 
the end of receding or making a defection from the way 
of church government established among us. I profess, 
I look upon the discovery and settlement of the Congre- 
gational way, as the boon, the gratuity, the largess of Di- 
vine bounty, which the Lord graciously bestowed on his 
people that followed Him into this wilderness ; and a great 
part of the blessing on the head of Joseph, and of them 
w r ho were separate from their brethren. These good peo- 
ple that came over, showed more love, zeal, and affection- 
ate desire of communion with God in pure worship and 
ordinances, and did more in order to it than others ; and 
the Lord did more for them, than for any people in the 
world, in showing them the pattern of His house, and the 
true scriptural way of church government and administra- 
tions. God was certainly in a more than ordinary way 
of favor present with his servants inlaying of our founda- 
tions, and in settling the way of church order according 
to the will and appointment of Christ. Consider what 
will be the sad issue of revolting from the way fixed upon, 
to one extreme or to another, whether it be to Presbyte- 
rianism or Brownism ; as for the Presbyterians, it must 
be acknowledged that there are among them, as pious, 
learned, sober, orthodox men, as the world affords ; and 
that there is as much of the power of godliness among that 
party, and of the spirit of the good old puritans, as among 
any people in the world. And for their way of church 



CONGREGATIONALISM. 

government, it must be confessed, that in the day of it- 
it was a very considerable step to reformation. The ref- 
ormation in king Edward's days was then a blessed work. 
And the reformation of Geneva and Scotland was then 
a large step, and in many respects purer than the other, 
And for my part, I fully believe that the Congregational 
way far exceeds both, and is the highest step which has 
been taken towards reformation, and for the substance of 
it, it is the very same way that was established and prac- 
tised in the primitive times, according to the institution 
of Jesus Christ." * 

" Thus I have endeavored to state and vindicate the 
more distinguishing liberties of the churches in New 
England. As these privileges have been purchased by 
the blood of the Lord Jesus, they ought to be very pre- 
cious in our esteem, nor, upon any pretence whatever, to 
be slighted and undervalued by the happy people who 
enjoy them. 

11 It is worthy to be always remembered by these 
churches, that it was not on account of any peculiar sen- 
timents in doctrinal matters, that our wise and good fath- 
ers left their native country and came into this then 
howling wilderness ; for they agreed to the doctrinal 
articles of the Church of England, as much as the Con- 
formists to that Parlimentary Church, and indeed, much 
more so than most of them : but it was from a pure re- 
spect to ecclesiastical discipline and order, and to a more 
refined worship, that these excellent men, our ancestors, 
transported themselves, with their families, into this land. 

" The Church of Rome, as far as in them lies, ha\e di- 
vested our great Saviour of his prophetical, sacerdotal, 
and kingly offices : other churches have been so far 
overcome by the light of reason and revelation, that they 
have restored, as one may say, his sacerdotal office to 
him, and his prophetical office also: but our gracious 

* Election Sermon of President Oaks of Harvard College 
1675—1631.— Magnalia. Vol. 11. pp. 64, 65. 



ITS ADVANTAGES. 257 

predecessors, observing that their brethren in England 
were not willing to allow our Lord Jesus Christ to be 
the king and ruler of his church, nobly resolved, as the 
children of Zion, to acknowledge and rejoice in then- 
king : and hence they quitted their ungrateful country, 
that so they might observe that refined worship and or- 
der, which their Lord and Sovereign had in his word ap- 
pointed to be observed. 

" It follows therefore, that any degeneracies from the 
pure worship and scriptural order in these churches, 
would be a direct rejection of the kingly authority of 
Christ Jesus, and a means of setting up another king or 
captain to lead us backward, in the steps we have taken 
from Babylon, towards it again. May God of his rich 
grace, therefore, preserve these churches from any such 
degeneracies ! 

" It is evident indeed, that great pains are taken to 
draw our people, especially our inconsiderate young peo- 
ple, who are too unmindful of the King and God of 
their fathers, from their love and attachment to those 
first principles of these churches, which I have been 
explaining and enforcing : but, as Naboth said to Ahab 
concerning his vineyard, in 1 Kings 21: 3; ' The Lord 
forbid it me, that I should give the inheritance of my 
fathers unto thee ;' even so it is fit, that we should say 
to such as would entice us to part with the pure order 
of these churches, this was our father's inheritance; and 
God forbid, that any should persuade us to give up our 
inestimable rights ; for the very thought of parting with 
them is shocking. 

" Dear people, the liberties which have been challeng- 
ed for you, are the same as the brethren in the times 
of primitive Christianity enjoyed for hundreds of years 
together : and, whatever specious pretences some may 
make to the contrary, the dispossessing of the brethren 
of these their valuable liberties, was a considerable in- 
stance of the Romish apostasy. And indeed, they have 
but a slender acquaintance with ecclesiastical history, 
17 



258 CONGREGATIONALISM. 

who do not know, that the rise of Popery was owing 
to the people's tamely giving up their rights and privi- 
leges, either through ignorance or imprudence, to the 
clergy ; who unreasonably engrossed to themselves, and 
grasped in their own clutches, all things in the churches 
that were of any worth and importance. 

" There can be no doubt, that there are many who 
are sworn and inveterate enemies to the pure order in 
these churches : and, besides these, we have reason to 
think that there are many false friends to it; by which 
sort, I mean those that pretend some regard to the or- 
der of the gospel in these churches, but yet, at the same 
time, would gladly subvert it. And it is well, if there 
are not sundry ministers in these churches, who are 
disaffected to it: for, as Luther has somewhere re- 
marked concerning religion: Nunquam magis pericli- 
tur quam inter reverendissimos ; so it may be said 
in respect to the order in these churches: probably 
it may be in most danger from some of the reverend 
body. But surely, all such in these churches are very 
unadvised and blameworthy : and, if they are not duly 
sensible of the tendency of their disaffection and under- 
takings, it is a pity but their brethren should be, and 
carefully guard against them. 

" And, in fine, much honored and entirely beloved 
churches; be pleased to accept of this attempt of one, 
the most unworthy of your sons; who, being set for the 
defence of the order of the gospel among you, has en- 
deavored to illustrate and confirm that order in its prim- 
itive purity for your advantage. And wherein he has 
failed of giving the true sense of his and your fathers — 
though from a diligent search of their meaning he has 
endeavored it — be pleased to impute it to human frailty 
and undesigned mistaking : for into these alone his fail- 
ing must be resolved. 

Ut desint vires, tamen est laudanda voluntas."* 

* Samuel Mather's Apology for the Liberties of the Churches 
in N. E. pp. 142—146. Published 1738. 



APPENDIX. 



fin the forms of letters, votes, etc. given in the following pa- 
ges, I shall not, of course, be understood as settling the precise 
form in any given case ; or, as intimating, that a hundred other 
modes of expression may not be equally proper. But, having 
had occasion to know that intelligent church members, and even 
young ministers, are often at a loss how to express themselves 
suitably in communications of this description, I have thought 
that some brief forms would be acceptable, as guides to the gen- 
eral style, etc. of these documents. 1 have studied brevity, for 
obvious reasons: should any judge these forms too skeleton- 
like, they can clothe them to their taste.] 

No. 1. 

LETTER MISSIVE FROM PERSONS WISHING TO BE ORGANIZED 
INTO A CONGREGATIONAL CHURCH. 

, _, 18. 

To the Congregational Church of Christ in , 

Reverend and Beloved, 

Whereas the Great Head of the Church has disposed a 

number of persons in the town of , to unite together, 

for public worship and the celebration of religious ordi- 
nances, under a Congregational form of church govern- 
ment, the undersigned, in behalf of their brethren, respect- 
fully solicit your attendance, by your Rev. pastor and del- 
egate, at the house of , on the of , at 

— - — o'clock, to take into consideration the propriety of 



260 APPENDIX. 

organizing us into a Congregational Church of Christ f 
and, should such a step be deemed expedient, to assist m 
the appropriate services of such an occasion. 

Wishing you grace, mercy, and peace, from God the 
Father and our Lord Jesus Christ, we subscribe ourselves^ 
Yours in the gospel, 



Committee of 
Arrangements. 



No. 2. 

CALL FROM A CHURCH TO A PASTOR-ELECT. 

To Mr* [or, the Rev. Mr. , ] 

The undersigned, a committee of the Congregational 

church of Christ in , would respectfully submit to 

your consideration the following votes of the church: 

At a regular meeting of the Congregational church in 
, on the day of -, 

Voted, That the members of this church are entirely sat- 
isfied with the piety, orthodoxy, and ministerial qualifica- 
tions of Mr. [or Rev. Mr. , as the case may be]. 

[The state of the votes should be given, whether unani- 
mous, or by what majority.} 

Voted, That Mr. be invited to become the pastor 

and teacher of this church. 

Voted, That brethren A, B and C, be a committee to 

communicate these votes to Mr. , and to make other 

arrangements which may be necessary to carry out the 
wishes of the church in relation to the premises.* 

, Moderator. 

, Clerk. 

* If the pastor-elect has not been ordained, it is proper to ad" 
dress him as Mr. and not Rev. 

* The other things referred to here, are the calling of a parish 



APPENDIX. 261 

The committee are happy to say, that an entire unani- 
mity of feeling [or as the case may be] prevails in the par- 
ish, in reference to your settlement among us. The do- 
ings of the society will accompany this communication. 

And now, dear sir, permit us personally, and in behalf 
of the church which we represent, to express our earnest 
desire that you will accept of our invitation to the pastoral 
office among us, and name an early day for the ordination 
services. 

Praying that God would guide you to a favorable de- 
cision, we subscribe ourselves, in behalf of the church., 
Your brethren in Christ, 



a 



Committee of 
the Church, 



-, 18-. 



No. 3. 

LETTER MISSIVE FOR AN ORDAINING COUNCIL. 

, — , 18-. 

The church of Christ in , to the church of Christ in , 

Sendeth Greeting. 
Whereas the Great Head of the Church hath kindly 
united the hearts of this church, and the congregation sta- 
tedly worshipping with us, in the choice of Mr. [or 

Rev. as the case may be] for our pastor and teacher, and he 
has accepted our invitation to settle with us in the gospel 
ministry, and suitable provision has been made for his 
temporal support, we affectionately solicit your attendance, 
by pastor and delegate, at the house of Mr. — , on the 

or society meeting, for the purpose of concurring with the 
church, and fixing the salary, etc. 

It would be equally proper to have the church, vote u a calV 
to the candidate, embodying the substance of the votes, and the 
statements of the committee. 



262 APrENDIX. 

day of next, at o'clock in the , to assist 

in the examination of the candidate ; and, if judged proper, 
in the ordination services. 

May grace, mercy, and peace be multiplied unto you all. 
Your brethren in Christ, 



' Committee of 
the Church. 



The other churches invited to sit in council, are 

[here name them.] 

Rev. Mr. and delegate will please call upon Mr. 

for entertainment. 



No. 4. 

LETTER OF INTRODUCTION. 

To whom it may concern. 

This may certify, that the bearer, Mr. — , is a 

member, in regular standing, of the Congregational church 

in . Expecting to be absent from us for some months^ 

and desiring Christian intercourse during his absence, he 
has requested a letter of introduction to any church of 
Christ with which he may wish to commune ; he is, there- 
fore, hereby affectionately recommended to the occasional 
communion and fellowship of all who love our Lord Jesus 
Christ. 

, Pastor of the Cong. Chh. 

[or, Clerk, as the case may he.] 
, i 18-. 

[This sort of letter does not require a vote of the church. 
The pastor, or, if the church has no pastor, the moderator, 
or stated clerk, may give the introductory letter. No mem- 
ber should leave the place of his residence for any consid- 
erable number of weeks, without taking such a letter.] 



APPENDIX. 263 

No. 5. 

LETTER OF DISMISSION AND RECOMMENDATION. 

The Congregational Church in , to the Congregational 

Church in - . 

Reverend and Beloved, 

The bearer, , a member of this church, in 

regular standing, having requested a letter of dismission 
and recommendation to you, the church have voted the 
same. When received by you, his particular relation to 
us will be considered at an end. 

Wishing you grace, mercy, and peace, 

We are yours in the Lord, in behalf of the church, 

, Pastor. 



-, 18-. 



-, Church Clerk. 



No. 6. 

LETTER MISSIVE FOR A DISMISSING COUNCIL. 

The Congregational Church in , to the Congregational 

Church in , Sendeth Greeting. 

Whereas difficulties have arisen among us, which seem 
to render the dissolution of the pastoral relation between 

the Rev. Mr. and this church desirable, [or, this church 

having become impoverished by deaths and removals, so 
as to be unable any longer to sustain the ministry 
among us ; — or, whatever the case may be] we respectfully 
request the advice of your Rev. pastor and a delegate, in 
relation to the question — Whether, under existing circum- 
stances, this connection ought not to be sundered ? 
[Time and place of the meeting.] 
In the bonds of the Gospel, we are yours, 

, Pastor. 

, Clerk, or Comm. of the CMi. 

[Date.] 

P. S. [Place of entertainment; other churches invited.] 



264 APPENDIX. 



No. 7. 

LETTER MISSIVE FROM A CHURCH AND AN AGGRIEVED 
BROTHER, OR BRETHREN, FOR A MUTUAL COUNCIL. 

The Congregational Church in , to the Congregational 

Church in , 

Rev. and Beloved, , 

This church have recently felt it their painful duty to 
exclude from their Christian fellowship Mr. , for [heret- 
ical sentiments, disorderly walk, or unchristian conduct — 
or all, or either, as the case may be] ; and, though a major- 
ity [or a large majority] are persuaded of the propriety and 
scriptural correctness of the course pursued, yet, as our 
late brother feels himself greatly aggrieved and injured by 
our act, and some few of our brethren are not altogether 
satisfied — we have thought proper to yield to his and their 
earnest request, that the advice of a mutual council might 
be taken. To the end, then, that all things may be done to 
the edification of the body of Christ, we respectfully invite 
you, by your Rev. pastor and delegate, to meet in council, 

on , at o'clock, at the house of , to review 

the doings of this church, and to give us such advice as 
your Christian wisdom may suggest. 

May the blessing of the great Head of the Church be 
with you all. 

Yours, in the Gospel, 

, Pastor. 

, Clerk, or Committee. 

The subscriber [or subscribers] unites in the above re- 
quest. , The Aggrieved. 

, , 18—. 

P. S. The other churches invited are . 

Rev. Mr. and delegate will rind accommodations at 

the house of Mr. . 



APPENDIX. 265 

No. 8. 

LETTER MISSIVE FROM AN EXCOMMUNICATED INDIVIDUAL, 
ASKING FOR AN EX PARTE COUNCIL. 

To the Congregational Church in , 

The undersigned, feeling himself most unjustly dealt 
with, by the recent action of the Congregational Church 
in _ — _ an d having solemnly protested against their pro- 
ceedings, and earnestly solicited them to unite with him in 
asking advice of a mutual council, but without success, 
begs leave to lay before your Rev. body the following brief 
outline of the charges made against him, and of the pro- 
ceedings of the church in reference to them. [Here may 
follow the charges, an account of the doings of the church, 
and a distinct annunciation of the several particulars in re- 
spect to which the church are believed to have erred.] 
In view of the whole case — which I have endeavored fairly 
to state — may I not confidently ask the aid of your Rev. 
pastor and a delegate, to sit in council with others, and in- 
vestigate the case submitted, and advise in the premises ? 
With sentiments of Christian regard, I am 
yours in affliction, 



P. S. The other churches sent to, are . The 

council are desired to meet at my house [or ] on 

, at o'clock. 

[Date.] 



No. 9. 

LETTER MISSIVE FOR A MUTUAL COUNCIL. 

The Congregational Church in , to the Congregational 

Church in , 

Rev. and Beloved, 

Difficulties having arisen between the pastor and sundry 



266 APPENDIX. 

members of this church, in the adjustment of which we 
feel our need of your counsel, this is to invite your attend- 
ance, by pastor aud delegate, at a mutual council, to be 
held at the house of , on day of , at o'- 
clock, to advise us respecting the following matters : viz. 
[Here let every material point in the case be mentioned 
distinctly ; as the church send their pastor and delegate to 
act upon these points, and none others,— the letter missive 
being the warrant on which the assembled council pro- 
ceed] ; and such other incidental matters as may grow out 
of these main points of difficulty between us. 
Wishing you grace, mercy, and peace, 
we subscribe ourselves yours, 

, Pastor. 

, Comm. of the Chh. 

, , 18— 

P. S. The Rev. Mr. and delegate will be accom- 
modated at the house of Mr. . 



Xo. 10. 

LETTER MISSIVE FOR AN EX PARTE COUNCIL. 

[The same form may be used as for a mutual council, 
with this exception : It must be distinctly stated, that a 
mutual council has been proposed by the inviting party, 
and been rejected by the other party. .Vo church should 
send their pastor and delegate, to assist in an ei parte coimcil, 
unless assured that a mutual, has been first proposed and re- 
fused. 

The letter will be signed, of course, only by the sending 
party, — the pastor of the church, or the aggrieved brother 
or brethren, as the case may be. 

The names of the invited churches should alwavs be 



APPENDIX. 267 

given ; that every church may know with whom it is ex- 
pected to associate in council.] 



No. 11. 

MINUTES OF AN ECCLESIASTICAL COUNCIL. 

[It is important that these be accurately and intelligibly 
made ; as they should be placed among the records of the 
church which calls the council, and should also be pre- 
served by the scribe of the council for future reference. 
Something like the following form may be adopted :] 

Minutes of an Ecclesiastical Council held at A f 

, 18 — , for the purpose of [here state the object]. 

Pursuant to letters missive from the Congregational church 
in A — — , the pastors and delegates of the following 
churches assembled at the house of— — : 

From the Congregational Church in B , Rev. — — - 

, Pastor, Brother -, Delegate. 

[Giving each church in alphabetical order.] 

The brethren were called to order by the Rev. , 

who read the letter missive. 

The council was then organized, by choosing Rev. 

, moderator, and Rev. , scribe. 

After prayer by the moderator, the council proceeded to 
business. 

[Here should follow a brief statement of the proceedings ; 
with notices of adjournments — devotional services, etc. If 
the council are called to assist in adjusting difficulties in 
the church, these should be succinctly, but clearly stated ; 
and the decision of the council upon each successive point 
given. In a w r ord — the scribe should endeavor to give a 
distinct outline of the case submitted to the council, and 
their treatment of the same. This document, after being 
carefully read, and corrected by the council, should, if 
necessary, be re-written, and then subscribed by the mod- 
erator and scribe, in the name of the council. 



068 APPENDIX. 

RESULT OF COUNCIL. 

[Sometimes it is deemed expedient to appoint a com- 
mittee, to embody, in what is called a Result of Council, 
the case submitted, and the action of the council upon the 
same ; and if so, the entries of the scribe may be of a more 
general nature. Sometimes the labor of making out a Re- 
sult is assigned to the scribe ; and an assistant is appointed 
to perform the ordinary work of keeping minutes, etc.] 



No. 12. 

The Congregational Church in , to the Council who may 

assemble to organize Congregational Church in , 

Rev. and Beloved, 

This may certify you, that the bearer, , [where 

there are several persons going from the same church, 
their names may be all put into one letter] has, for some 
time, been a member, in good standing, of the Congrega- 
tional church in . Proposing to unite in forming a 

new church, to be called , he has asked a letter of 

dismission and recommendation for this purpose. We 
therefore, heartily commend him to your Christian confi- 
dence, as a brother beloved in the Lord; and if received 

and recognized by you as a member of the church 

his particular connection with us will be considered 

at an end. 

Craving God's blessing on your proceedings, we sub- 
scribe ourselves yours, in the fellowship of the Gospel, in 
behalf of the church, 

, Pastor. 

, Clerk. 

18—. 



Xo. 13. 
Note to pages 165, 182. 
It may be proper to apprise the reader, who is not al- 



APPENDIX. 269 

ready familiar with the fact, that those churches and min- 
isters who adopt the Consociational system, generally deny 
the right of the church to discipline its pastor. 

The Rev. Mr. Mitchell, in his Guide to the Principles and 
Practices of the Congregational Churches of New England, 
(p. 236) says: "A church would, in most cases, find it a 
most embarrassing business to undertake the discipline of 
its minister. It is wisely relieved from 'such a duty." 
And, again, (p. 235, note) " I do not see how a church in 
such circumstances, (i. e. in case a pastor becomes hereti- 
cal or scandalous,) or at least, in certain supposable circum- 
stances, can act in its collective capacity at all. Who is to 
convene the church ? and who is to preside? The pastor 
may refuse to convene it :*and if it do convene, may claim 
to act as its moderator by virtue of his office, (Camb. Platf. 
ch. X. § 8,] and in that capacity, if he be a bad man, may 
effectually embarrass its proceedings." 

It may be replied to these objections : that there is 
scarcely any end to the difficulties which "a bad man," 
whether he be a minister or a layman, may throw in the way 
of church discipline. It is in vain to think of guarding 
against all "supposable" difficulties. A minister bad 
enough, or mad enough, to insist upon embarrassing and 
interrupting the orderly proceedings of a church, under 
such circumstances, would expose himself to legal process, 
for disturbing a religious meeting ; and a church would be 
justified in having him arrested, and put under bonds for 
his good behavior, while they proceeded, under the mode- 
ratorship of the senior deacon, or some one chosen for the 
occasion, to examine the charges against their pastor. And 
this would be no invasion of the pastor's rights; for, so 
soon as a regular charge against a pastor is laid before a 
church, and the church vote to examine that charge, their 
pastor is, virtually, suspended from the exercise of his. pas- 
toral office ; and his right to moderate the church, for the 
time being, ceases. 

Connected with this question, respecting the right and 
power of a Congregational church to discipline its pastor, 



270 APPENDIX. 

is another, namely : Ought a minister to be a member of the 
church of which he is pastor ? Those who deny the disci- 
plinary authority of a church over a pastor, take of course, 
in order to be consistent, the negative of the question. Mr. 
Mitchell says (p. 237) : " It is insisted on by some, that a 
minister shall be a member of the church of which he is 
the pastor ; and subject, ' like any other member,' to its 
watch and discipline. But neither the reasons, nor the 
passages from Scripture, which are adduced in support of 
the position, are satisfactory ; and by the great majority of 
the denomination it is not, I believe, admitted." Again 
(p. 238) : " It seems inconsistent with the relations the pas- 
tor sustains to the church, as one whom the Holy Ghost 
hath made its overseer, and witfi the respect which is re- 
quired to be paid to him for his office sake, that he should 
be subject to its watch and oversight, in the same manner, 
as any other member." And again (p. 241): " Leave a 
minister to the watch and discipline of his peers. This is 
the common privilege of the brotherhood, and ought to be 
his." 

The unsettled state of everything connected with the 
pastoral office, for a few years past, has, undoubtedly, intro- 
duced irregularities into the practice of our denomination 
upon this point, as w r ell as upon many others. In most 
cases, the pastoral connection is now formed with the un- 
derstanding that it w 7 ill be short-lived. A stipulation is 
often made, that the connection may be dissolved, by either 
party — the church or the pastor — giving the other, three 
months' notice. In other cases, a settlement is made for 
a stipulated number of years— -five being a favorite number. 
The system of rotation, has thus been pretty thoroughly in- 
troduced into the pastoral office. Our pastors have become 
travelling preachers — circuit-riders. In the county where the 
writer is located, there are thirty-one Congregational 
churches. A settlement of thirteen years, has given him the 
painful opportunity of witnessing overturns in thirty of these 
thirty-one churches. There is but one church in the county, 
besides his own, which has not changed pastors during the 



APPENDIX. 271 

time, and many of them repeatedly. Now, if this is a speci- 
men of the state of things in our churches generally, can 
we wonder, that the practice of our denomination should be 
opposed to the admission of ministers as members of the 
churches of which they are pastors? In this unsettled 
state of things, it is natural that our churches should be in- 
attentive to the church-membership of their pastors ; and 
as natural, for our pastors to wish to retain their connection 
with the churches with which they originally united by 
profession. 

But, it was not always so in New England ; # and our 
principles, as well as the early practice of our churches, are 
diametrically opposed to this innovation. 

And, it is believed, that even now, the pastors of our 
best regulated, and most stable Congregational churches, 
out of Connecticut, will be found to be members of their 
own churches. And what is there in this relation, incon- 
sistent with the "respect which is required to be paid to 
a pastor for his office sake ?" Nothing more, than in the 
accountability of a presiding officer of a legislative assem- 
bly, to the rules of that body. As church members, min- 
isters and laymen are on an equal footing : they are alike 
accountable to the laws of Christ's kingdom. The admin- 
istration of these laws is intrusted to the church, as such ; 
and not to any other association of men, however wise or 
good. A church has no more right to delegate the duty 
of disciplining any of its members to other hands, than it 
has, to delegate to others its duty of praying, or loving 
God. 

Prof. Upham, in his " Ratio Disciplinae," (p. 167) says : 
"It is settled, both in principle and practice, that the min- 
ister is accountable to his church; and in the first place, 
in virtue of his church membership. 

"According to Congregational usage, no person be- 
comes and remains the minister [pastor ?] of a church, 
without also transferring his relationship, and becoming a 
member of the same. The reasons of this are various; 

* See Mather's Ratio, pp. 167— 9. 



272 APPENDIX. 

but one undoubtedly is, that he may feel himself subject 
to the needful restraint of its watch and discipline." 

Mr. Mitchell intimates, that Prof. Uphamhas been " mis- 
led by some of the early writers whom he consulted." If so, 
the soundest and most learned writers of the denomina- 
tion are unsafe guides. 

"The Cambridge Platform," "Cotton's Way of the 
Churches in New England,"* " Cotton's Book of the 
Keys,"f "T. Hooker,"} "Mather's Apology," and Mather's 
Ratio Disciplinae," all maintain this doctrine. C. Mather's 
words are : " When a pastor has fallen into scandal, the 
brethren that are acquainted with it, proceed as they would 
ivith another brother in such cases ; only with more special 
terms of respect and repetition of addresses, as the relation of 
a father may call foi."§ 

The Cambridge Platform, ch. 10. § 6, speaking of an 
incorrigibly offending elder, says: "as the church had 
power to call him to office so they have power, according to 
order, (the council of the churches, where it may be had, 
directing thereto) to remove him from his office : and being 
now but a member, in case he add contumacy to his sin, 
the church that had power to receive him into their fellow- 
ship, hath also the same power to cast him out, that they 
have concerning any other member." 

It is an important principle of Congregationalism, that 
the call of the church, and the acceptance of the same by the 
pastor elect, constitute the pastoral relation to any particu- 
lar church. The ordination is only the induction into office 
of the individual, who, by virtue of his election, is entitled 
to that office. 

In ch. 9; § 2, of the Platform, we read : " This ordina- 
tion we account nothing else but the solemn putting of a 
man into his place and office in the church, whereunto he 

* See pp. 99—102. 

t Keys of the Kingdom of Heaven," pp. 3], 41 — 43. 
J: See Part I. pp.51— 52, 155, 192. Part II. p. 68. 
§ See Mather's Ratio, pp. 162—165. 



APPENDIX. 27& 

had right before by election ; being like the installing of a 
magistrate in the commonwealth. Ordination therefore is 
not to go before but to follow election. The essence and 
substance of the outward calling of an ordinary officer 
in the church, doth not consist in his ordination, but in 
his voluntary and free election by the church, and his ac- 
cepting of that election ; whereupon is founded that re- 
lation between pastor and flock, between such a minister 
and such a people. Ordination doth not constitute an of- 
ficer, nor give him the essentials of his office. The apos- 
tles were elders without imposition of hands by men; 
Paul and Barnabas were officers before that imposition of 
hands, Acts 13: 3. The posterity of Levi were priests and 
levites, before hands were laid on them by the children of 
Israel. Numb. 8: 10. Acts 6: 5, 6. 13: 2, 3. 14: 23. 1 Tim. 
4:]4.'5:22." 

Cotton Mather, in speaking of the doctrines of the fa- 
thers of New England, says: "They reckoned not ordina- 
tion to be essential unto the vocation of a minister, any 
more than coronation to the being of a king: but that it is 
only a consequent and convenient adjunct of his vocation^ 
and a solemn acknowledgement of it, with an useful and 
proper benediction of Mm in it." — Magnalia, Vol. II. p. 208. 
See also, T. Hooker's Survey, P. II. p. 60. Calvin's Inst 
B. IV. ch. 3. § 10. Milton's "Animadversions, upon the 
Remonstrant's Defence," etc. ut sup. p. 169 note. 

The principle here recognized, puts the power of disci- 
pline into the hands of the church : and this is clearly the 
right of the church; no other body has been invested with 
power by Christ to open and shut the doors of the church 
— to discipline offenders against the laws of his kingdom. 
In ch. 8. § 7 of the Platform, it is said: "If the church 
have power to choose their officers, and ministers, then, in 
case of manifest unworthiness and delinquency, they have 
power also to depose them : for to open and shut, to choose 
and refuse, to constitute in office and remove from office, 
are acts belonging to the same power." Speaking of the 
power and right of a church to discipline, aud even depose 
18 



274 APPENDIX. 

its pastor, the learned and excellent Samuel Mather, in his 
Apology, etc. says: "It is entirely just and reasonable that 
particular churches should have this power : For they are ec- 
clesiastical societies confederate, that is to say, they are 
churches, bejore they have officers, and even without them. 
And, although they may be in such a state as this, yet even 
then a subordinate ecclesiastical power is under our Lord Je- 
sus Christ, and by Him delegated unto them: so that, hav- 
ing the nature and essence of a church, as they surely have, 
they may act as such: and, as it is natural to all societies and 
bodies whatsoever to preserve themselves, the churches of 
Christ also are doubtless furnished with sufficient power for 
their own preservation and comfortable subsistence. It follows, 
therefore, that, if the elder of a particular church should be 
found guilty of maladministration, and break in upon the 
known and fundamental privileges which every Christian 
society has in common with other societies, that particular 
church may and ought, from a sacred regard to the law of 
self-preservation, to depose sueh an arbitrary and tyrannical 
elder, if upon their admonitions he do not repent and give 
them satisfaction. 

"Nor indeed can it w r ell be disputed, that the churches 
in the days of primitive Christianity were possessed of this 
most valuable right and privilege, when there are such 
testimonies in the ancient approved writers, which fully 
demonstrate it. 

"It is as clear as the light from that deservedly prized 
remain of antiquity, Clement's first Epistle to the Corinthi- 
ans, which is worthy of frequent citations from it, that the 
church of Corinth at that time, had, and excercised this priv- 
ilege : For, he says to them in that epistle, ' We perceive 
thai ye have removed some, who have performed their office well, 
from the ministry ivhich they were thought to deserve, as having 
no fault to be found ivith them : Ye are too contenlious, breth- 
ren, and too hot about these things which appertain not to salva- 
tion. 1 Now, is it not very plain from these passages, that the 
Corinthians had deposed and laid aside their ministers, mere- 
ly because, in lesser or disputable points, their judgments did not 



APPENDIX. 275 

please them ? 'Tis true the good Clement blames them, and 
it must be confessed that they deserved to be blamed, for 
casting off those persons, who hadholily and unblamahly per- 
formed the duties of their Episcopacy ; But, Clement never 
twits or blames them at all for excercising a power which 
did not belong to them : no, far from it. All that he faults 
them for, and indeed all that can be objected against them 
is, that they excercised the power, of which they were posses- 
ed, in an irregular manner, when the occasion did not require 
it. 

" And it is also certain, that the particular churches of 
our Lord Jesus Christ, enjoyed this privilege, at least 
until the two hundred and fifty-eighth year after Christ: 
For, in that year, a Synod convened, in which Cyprian pre- 
sided : And that Synod approved and commended the pro- 
ceedings of some churches, who had deposed their bishops, 
upon the application of those churches to the synod in or- 
der to obtain their opinion concerning their conduct. As 
for Cyprian's own judgment in this matter, it may easily 
be seen by reading some of his epistles : For, in one of his 
epistles, he expressly acknowledges, that in his time the 
people had the power, as of choosing worthy ministers, so like- 
wise of refusing and casting off those who were not so ; and 
in another epistle, he affirms, that this power belongs to the 
church, and that it was given to the church by divine authority. 
And the learned Origen, was of the same mind : For he 
freely declared to his people, ' If I seem to you to be a right 
hand, and am called a Presbyter and seem to preach the word 
of God; yet if I shall do anything contrary to ecclesiastical dis- 
cipline and the rule of the gospel, so that I give scandal or of- 
fence to the church, let the whole church conspire, and with one 
consent cut me off, altho 1 I am their right hand. 1 And this right 
and liberty of the brethren for which we plead, is so fully rep- 
resented by Cyprian, and so strongly proved to belong to 
them, from passages which he urges out of the old and new 
Testament, that I shall refer you unto him : In the mean- 
time, I cannot but transcribe a few sentences from him. 
* For this cause, 1 says he, l the people obedient to the commands 



276 APPENDIX. 

of the Lord, and fearing God, ought to separate themselves 
from a wicked bisliop : For they principally have the power of 
choosing worthy priests and rejecting the unworthy, which comes 
from divine authority" Nor, may I omit the testimony of 
the prodigiously learned Gkotius, with reference to thi3 
right oftlie people in the early ages of Christianity : Now he 
testifies, that it was not only the right of the people to fee and 
avoid an unfaithful pastor, but that such a pastor, by virtue of 
the sentence against him, lost his pastoral right, and whatsoever 
of that kind was once ascrihed unto him. 

" To conclude ; as Jesus Christ has made these church- 
es free in this liberty, it is to be hoped, that they will stand 
fast in it, as occasion shall require, nor suffer their pas- 
tors under their maladministrations to deprive them of 
it."— See Mather's " Apology for the Liberties of the 
Churches of New England," pp. 81-85.* 

If it be objected, that the authorities cited are ancient, 
and that modern Congregationalists have adopted different 
views and practice ; I beg leave to refer to a sermon, pub- 
lished in 1826, by that close reasoner and consistent Con- 
gregationalism Dr. Emmons; entitled "The Platform of 
Ecclesiastical Government, established by the Lord Jesus 
Christ." At page 16th he says % " If every church be form- 
ed by confederation, and has an independent right to ex- 
ercise all ecclesiastical power, [as he had before shown] 
then they have a right to dismiss their own minister, whenever 
they judge he has forfeited his ministerial character. Those 
who have a right to put into office, have a right to put out 
of office. The church either puts their minister into 
office, or delegates power to a neighboring minister to 
do it for them, which is the same thing as doing it them- 
selves. Therefore, as neighboring ministers could not 
place a pastor over them without their consent; so they 
[the neighboring ministers] cannot put away or dismiss 
their pastor without their consent. The voice of the church 

* F. Johnson maintained the same doctrine. — Hanbury, Vol, 
I. p. 242 Also Hanb. p. 94 — Ainsworth and others. 



APPENDIX. *277 

must always be had in every act of discipline. Now, if a 
council cannot dismiss a minister without the consent of 
the church, then it clearly appears, that the right of dis- 
mission belongs solely to the church, who may dismiss their 
minister without the advice, or contrary to the advice of 
a council, if they think he has forfeited his ministerial 
character; but not otherwise." 

None who know Dr. Emmons — and who is there that 
*loes not know him, by reputation at least — will question 
his competency to give an opinion of what is essential to 
sound Congregationalism. Throughout his discourse, he 
insists, that all ecclesiastical power is vested in each duly 
constituted church, by Jesus Christ, the head of the church. 
The church is the ultimate appeal in all cases of discipline, 
and has an undoubted right to perform all necessary acts 
of discipline. "It is at the option and discretion of any 
particular church, whether they shall, or shall not ask 
counsel in any case of church discipline, and if they do 
ask counsel of others, their advice is only advisory, which 
thay have a right to accept or reject." — Disc. pp. 15, 16. 

The above extracts go to show, that the doctrine main- 
tained in these pages, has the countenance of one of the 
most distinguished Congregational divines of modern days ; 
as well as the support of ancient authorities. 

If we may erect a distinct tribunal to try ministers, we 
need but one step more, and the power of disciplining, cm?/ 
members is taken from the church. Every minister must 
be either a member of the church of which he is pastor, 
or of some other church. To that church of which he is 
a member, he is amenable ; and to the discipline of that 
church he is subject, just as much as any other member; 
otherwise, we have the anomaly of a church, professing to 
believe itself empowered to discipline its members, having 
within its bosom one, at least, over whom it has no dis- 
ciplinary power. As a church member every minister stands 
on precisely the same ground as every other member 
does ; he is amenable to the same laws ; and his official 
character cannot, will not shield him. As a church mem- 



278 APPENDIX. 

ber he has no rights or immunities which other members- 
have not. His superiority over the church is official mere- 
ly — he is chief among equals. 

It is objected, that every man should be tried by his 
"peers" If pastors are to be tried by their "peers" by 
whom are the deacons to be tried ? have not they the same 
claim to exemption from church jurisdiction that the other 
officers of the church have ? 

If it be further objected, that the church is much more 
liable to be swayed by prejudice, than an association of 
clergymen : it may be answered, that a pastor may have 
the advice of a council, if he desire it; and has, therefore, 
as complete protection from injury as any of his lay breth- 
ren ; and more than this he cannot reasonably ask. 

Presbyterians and Episcopalians object to Congrega- 
tionalism, that it does not give ministers sufficient power. 
Dr. Campbell says, we " have gone to an extreme, though"" 
— as he honestly admits — " not the most common extreme, 
in bringing the pastoral authority too low." — Lee. 6. p. 91. 
My own humble labors have been criticised, for not suffi- 
ciently guarding against the encroachments of the people 
on the rights of the ministry. In reference to this objec- 
tion, we answer : That we give to ministers all the author- 
ity which the New Testament requires. We acknowledge 
them to be bishops or overseers of their respective churches ^ 
to be guides (rj/ovpsyoi.) to their churches ; and governors 
(nooi(jTan&voi, presidents) in them. And we maintain, that 
the churches are bound to " remember them which have the 
rule over them," or are their guides; "to knoiv" i. e. re- 
spectfully and affectionately to regard, " them which are 
over [them] (n q o lai a fusvovg) in the Lord, and to esteem them 
very highly in love for their work's sake ;" to " obey them 
which have the rule over [them] and submit [themselves]." 

Still, we cannot conceal from the churches, if we would, 
the fact, that their submission and obedience to their pas- 
tors are to be based on the conformity of these overseers, 
guides, and presidents, to the requisitions of the gospel ; 
or, in other words, that the churches are bound to obey 



APPENDIX. 279 

and submit themselves to their ecclesiastical rulers, no fur- 
ther than these rulers conform to the Word of God. As 
officers, they preside over the churches — they are presi- 
dents ; but not monarchs, nor tyrants ; and while they act 
worthily of their office, they are respected and obeyed. 
They are guides to be followed, not blindfold, but in the 
light of truth ; and when they cease to walk in that light, 
they have no further claims upon the obedience of the 
people. And what more can we give to the pastors with- 
out entrenching upon the free spirit of the Gospel Institu- 
tion ? Is it objected, that the churches are made judges of 
their pastor's conformity to the gospel standard? And 
pray who should be, if not the churches ? Not the minis- 
ters themselves, surely! For this w 7 ould make them the 
most absolute despots. Not neighboring ministers solely ; 
for this would destroy the independence of the churches. 
The rights of private judgment in matters of faith, will not, 
certainly, be denied by any consistent Protestant: with 
what propriety, then, can individual churches be denied the 
right of deciding, from the Word of God, whether their 
pastors, and spiritual guides and overseers conform, in 
their disciplinary measures, to this infallible standard ? It 
is freely admitted, that the authority of a Congregational 
pastor, in the government and general direction of the af- 
fairs of his church, very much depends upon his personal 
integrity, wisdom, piety, and careful conformity to the 
principles of church government laid down in the New 
Testament. And these are the best foundations for all 
authority: they most effectually insure the integrity, and 
piety, and humility of the ministry, while they guard the 
individual rights of the churches. Indeed, we see not how 
we can give to the pastors of churches, founded on such 
principles as ours are, greater power over the churches. 
W T e must either govern by brute force, by hierarchal ma- 
chinery, or by moral power. We reject the two first, as 
inconsistent with the spirit of Christianity: we have only 
the last remaining. Dr. Campbell is honest enough to ad- 
mit this ; and by his admission answer his own objection 






280 APPENDIX. 

to Congregationalism, of "bringing the pastoral authority 
too low." For he adds : " it is however certain, that when 
authority of any kind is unattended with what are com- 
monly called coercive measures, or the power of the sword, 
and unsupported by temporal splendor, or worldly sanc- 
tions, it is impossible to preserve it otherwise amongst an 
enlightened people, than by purity of character in those 
vested with it, and by diligence in the discharge of the du- 
ties of their station." — Lee. 6. p. 91. 

Sound Congregational principles and practice, then-, are 
decidedly opposed to the doctrine, that a pastor should not 
be a member of the church over which he presides, and 
should be free from the disciplinary authority of that church. 
I am aware that many excellent men are agreed with Mr. 
Mitchell in his views of these matters; and that the prac- 
tice of some, at least, of the churches of Connecticut, with 
which Mr. M. was formerly connected, is in accordance 
with his views ; nevertheless, 1 am constrained to regard 
this practice as a deviation from primitive Congregational- 
ism, as uncalled for, as it is unsafe. It seems to me to 
be one step towards those evils to which the plan of con- 
sociation, and the establishment of permanent and authori- 
tative councils directly lead. I regret to say, that this ap- 
pears not to be the only particular in which the hearts of 
some of the children are turned from their fathers — in 
which some modern Congregationalists (so called) have 
deviated from those principles of which Cotton Mather 
speaks, when he says : " J shall count my country lost, in the 
hss of the primitive principles, and the primitive practices, upon 
which it was at first established." 

I will only add a single remark to this long note. The 
membership- relation of a pastor to his church, has been 
considered too much in the light of a subjection of the 
pastor to " impertinent annoyances of weak, or officious 
and ill-disposed brethren." No pastor, let his relation to 
his church and people be what it may, can avoid these an- 
noyances. There is, however, another light in which I love 
to contemplate the relation of a pastor to his church, as a 



APPENDIX. 281 

church member"; and that is, in the light of a privilege. Is 
it not a privilege to be under the watch and care of a 
church, which, like the beasts seen by John, is "full of 
eyes before and behind," which may watch for our safety, 
and not merely for our halting? Has Jesus Christ con- 
descended to make himself like one of us — to become our 
elder brother — that he might create a new bond of attach- 
ment, and encourage greater familiarity with him? and 
shall we, his servants, put ourselves upon our official dig- 
nity, and claim exemption from that brotherly relation to 
our churches, which, while it will exempt us from the dis- 
cipline of these churches, will deprive us also of that fel- 
lowship and sympathy which should exist among all the 
members of the body ? Surely, if it be & privilege for any 
one to be a church member, it is for a pastor. And long 
may it be, ere it shall be regarded generally, by our 
churches, as u the true doctrine, that a minister, by virtue of 
his ordination, ceases to be a church member anywhere"* 



No. 14. 
Note to page 181. 

Two questions may be raised on the distinction intima- 
ted between excommunication and withdrawing fellowship : 
First, Wherein does this act of withdrawing fellowship dif- 
fer from excommunication? Secondly, Is it proper for a 
church to withdraw fellowship from a member, and leave 
him unconnected with any visible professed church ? I will 
venture to answer both of these questions; and then leave 
the reader to form his own judgment. 

First, Excommunication differs from the act of with- 
drawing fellowship in this : excommunication implies a 
forfeiture of Christian standing; withdrawing fellowship, 
implies a forfeiture of church standing only. If one is ex- 
communicated, he is " cut off, " " put away, " " purged out," 

* Mitchell, p. 240, note.— Rutherford, the Presbyterian, makes 
a similar statement. — T. Hooker, pp. 61, 81. 



282 APPENDIX. 

"delivered unto Satan," — in a word, is dealt with as "a 
heathen man and a publican" — as one destitute of any 
claim to the character of a Christian. All this seems to be 
taught by the passages alluded to above. — See Matt. 18: 
15—18. 1 Cor. 5: 1—5,7, 13. Gal. 5: 12. 

When Christ and his apostles use such language as has 
just been referred to, in describing the duty of a church to- 
wards offenders, they are speaking of persons who had 
committed serious offences — who had sinned, and continued 
obstinate in their sins. In the 18th chapter of Matt, our 
translators use the word trespass to designate the offence 
referred to by the Saviour — " If thy brother shall trespass 
against thee ;" but the original word (aiAagj^at]) denotes a 
more serious offence than the English word trespass implies. 
It is the same word which is put into the mouth of the 
prodigal, Luke 15: 18,"/ have sinned {r^aqiov) against 
heaven and before thee ;" and it was used by Judas, when 
"he brought again the thirty pieces of silver to the chief 
priests and elders, Saying, I have sinned {r^aQTov) in that I 
have betrayed the innocent blood." — Matt. 27: 3,4. So 
elsewhere it is used in the same sense, as Rom. 3 : 23, Heb. 
3: 17. 1 John 1: 10. et al. 

The same view of excommunication is suggested by I Cor. 
V and 2 Cor. 2: 4 — 11, where the Apostle gives directions 
respecting the treatment of an offender : he was to be de- 
livered " unto Satan for the destruction of the flesh ;" i. e. 
he was to be cast out of the church, and abandoned to the 
god of this world. But, for what offence was this punish- 
ment to be " inflicted of many " — by the majority of the 
church ? not for a trifling irregularity, but for a serious of- 
ence — an open violation of the rules of Christian conduct : 
it was for fornication; and "such fornication as is not so 
much as named amonsr the Gentiles, that one should have 
his father's wife."— 1 Cor. 5:1. 

But what was the state of the case when the Apostle 
directed the Thessalonian church to " withdraw from every 
brother that walketh disorderly ?" — 2 Thess. 3: 6. The dis- 
orderly conduct to which he particularly referred, was idle- 
ness and gossiping : " We hear that there are some which 



APPENDIX. 283 

walk among you disorderly, working not at all, but are busy 
bodies"— 3: 11. These persons they were directed to 
(i note" — take notice of; and withdraw from, and " have no 
company with." — 6, 14 vs. Yet, they were not to treat them 
as heathen men and publicans ; for the apostle adds : "Yet 
count him not as an enemy but admonish him as a broth- 
er" — 15 vs. This neglect of his lawful calling, and this 
meddling with what did not concern him, was irregular 
and disorderly ; it was calculated to bring reproach upon 
the cause of Christ, and to injure the good name of the 
church: the church was therefore required to withdraw it- 
self from all participation with the disorderly. Still, this 
disorderly conduct was not, necessarily, a proof that the of- 
fender was utterly destitute of the spirit of Christ. He 
might be acting under mistaken views of duty; he might 
conscientiously believe himself called to give up his secu- 
lar employment, and to devote his time and efforts, well 
meant, though indiscreet — to doing good. 

We know that there are just such disorderly and busy 
bodies in the churches now ; and there is nothing improba- 
ble in the supposition, that there were such at Thessaloniea : 
— tnen, who, by injudicious efforts to promote the cause of 
Christ, really injured it; and, by their ill-directed attempts 
to heal differences among brethren, or remove difficul- 
ties from families, became busy bodies in other men's mat- 
ters — meddlers with what did not concern them. Such 
persons, instead of being lights in the world, would become 
a by-word and a hissing among the unbelieving, and spots 
upon the fair fame of the Christian Church. Yet, they 
would be the most difficult persons to convince and reclaim : 
for the simple reason, that, though perhaps truly pious, 
they would be destitute of good sense. Hence it might 
become necessary for the church, after due efforts to per- 
suade such disorderly members to abandon thew* irregular 
proceedings, to withdraw from them ; and thus let the world 
know, that the church did not approve of their irregularities, 
and would not sanction their disorderly conduct. At the 
same time, the church might, perhaps, count the disorderly 
as truly pious ; and therefore, might admonish and treat 



284 APPENDIX. 

them as brethren in Christ, and not as heathen men and pub- 
licans, as they would otherwise be required to do. If these 
views are correct, then, reasoning analogically, we are au- 
thorized in saying : That, whenever a church member, from 
mistaken views of duty, persists in any course of conduct, 
which, though not destructive of Christian character, is yet 
plainly inconsistent with what the church, of which he is a 
member, believe to be agreeable to the order which Christ 
requires — the church is bound to withdraw fellowship; 
and thus declare to the world, that they approve not of his 
peculiar notions or doings. In so doing, they pass no 
judgment on the Christian standing of the disorderly per- 
son ; but they simply declare, that his sentiments and prac- 
tices are so inconsistent with what they deem orderly, that 
they can no longer walk with him in church fellowship. 

In thus drawing a distinction between excommunication 
and the withdrawal of fellowship, I can plead but few au- 
thorities. If our standard writers have noticed this sub- 
ject, such notice has escaped my observation, with a sin- 
gle exception. The Platform seems rather to contradict 
such a distinction, when it says: "The church cannot 
make a member no member, but by excommunication." — 
Ch. 13. § 7. But, as it speaks of the treatment of no other 
offences except such as are of a more serious nature, for 
the commission of which a person — remaining impenitent 
— should be cast out of the church as a heathen man and 
a publican; — the passage quoted may not be so decisive 
as, at first sight, may be supposed. Further, in the pas- 
sage quoted from the Platform, the term excommunication 
may be used in a generic sense, including both expulsion 
for unchristian sentiments or conduct, and withdrawing 
fellowship for disorderly notions and practices. Thus the 
term is used by some modern writers, who are careful to 
note a din^rence between the treatment of persons excom- 
municated for what is deemed unchristian, and what is 
deemed simply irregular and disorderly.* Thus Bloomfield 

* Mr. Mitchell, (Guide to N. E. Chhs. pp. 115, 116) does; 
and he quotes from the Say brook Platform to sustain his position. 



APPENDIX. 285 

calls the act of the church required in 2 Thess. 3: 14, " a sort 
of excommunication." Neither Macknight nor Scott regard 
this act the same as that required in Matt. 18 : 15 — 18. 

Indeed, every man must feel, that there should be a dif- 
ference in the treatment of such as have forfeited their 
Christian standing, and such as have, from conscientious, 
though mistaken views of truth and duty, fallen into con- 
duct simply disorderly. 

Cotton Mather, in the Magnalia, (Vol. II. p. 235) speaks 
of the matter now under consideration, and seems to au- 
thorize, fully, the view which I have presented. His words 
are : " It may sometimes come to pass, that a church mem- 
ber, not otherwise scandalous, may sinfully withdraw, and 
divide himself from the communion of the church to which 
he belongeth : in which case, when all due means for the 
reducing him prove ineffectual, he having thereby cut him- 
self off from the church's communion ; the church may 
justly esteem and declare itself discharged of any further 
inspection over him." This is precisely what I mean by 
withdrawing fellowship: — it is just giving up all care of a 
person, as a church member, and all responsibility for his 
conduct, leaving him to stand or fall to his own master. 

If, however, in the treatment of a disorderly person, he 
should exhibit an unchristian spirit, and pursue an un- 
christian course — then the ground of action for the church 
would be changed; and the offender should be arraigned 
i and excommunicated for disorderly and unchristian conduct.* 

Having thus answered the first question— Wherein does 
excommunication differ from the act of withdrawing fel- 
lowship ? we are prepared to consider the second inquiry: 
— Can a church withdraw fellowship from one who has not 

* The case of Mrs. Hutchinson, so famous in the early history 
of New England, may illustrate, in some respects, this point. 
She was tried by the church in Boston, for her erroneous opin- 
ions and irregular practices : for these, she made a confession, 
and a sort of recantation ; but, in the management of these, she 
was guilty of falsehood : and was finally cut off, and cast out of 
the church, not for her erroneous notions and practices, hut for 
"gross lying." — Magnalia, Vol. II. pp. 446 — 448. — Hutchin- 
son's Hist. Mass. Bay, Vol. I. pp. 70 — 72 and note. 



DM APPENDIX 

connected himself with some other professedly Christian 
church ? Very rarely will this act of church discipline be 
required, except when a member so far changes his senti- 
ments as to feel constrained to connect himself with some 
other denomination, which, either does not acknowledge 
our churches as scriptural in their organization, or em- 
braces some doctrinal views, which, though not so funda- 
mental as entirely to destroy our Christian confidence in 
that body, are yet such as we cannot conscientiously ap* 
prove, or, by any act of ours, sanction. 

Still, I apprehend, that there may be instances in which 
a church would be justified in withdrawing from a brother, 
and leaving him disconnected with any Christian body. 
If my construction of 2 Thess. 3: 6, 14 be correct, the 
apostle required this to be done by the Thessalonians ; for, 
if that church withdrew from their disorderly brethren in 
the way suggested, they must have left them unconnected 
with any other Christian church ; as there was no other in 
the city. 

However these questions may be answered — and I but 
give my own judgment respecting them — all, it is believed, 
will agree in this, that whether or not we distinguish be- 
tween excommunication and withdrawing fellowship, there 
should be a difference in our treatment of such as are sep- 
arated from the church for unchristian opinions and con- 
duct, and such as, from mistaken but conscientious notions, 
fall into what are deemed by us disorderly courses, not de- 
structive of Christian character. 



Xo. 15. 

MANUAL FOR CHURCH MEETINGS. 

[The following Manual — which 1 have slightly altered — has 
been kindly furnished for this work, by an intelligent layman, 
who is familiar with parliamentary usages, and withal, a very 
hearty Congregationalism] 

" Those rules which have teen found convenient in 
Legislative assemblies are equally applicable to all bodies 



convened for deliberation ; the object being always the 
same ; viz., the preservation of order, the security. of the 
right of each member to speak his sentiments freely in 
debate, and the ascertainment of the opinion of the ma- 
jority by their votes. In Congregational churches the 
pastor is generally regarded as the standing moderator of 
the church. In case a church is destitute of a pastor, a 
standing moderator may be chosen, or one may be select- 
ed at each succeeding meeting. No brother should be 
allowed to hold the chair, who makes use of it to control 
the deliberations of the church, contrary to the common 
rules of order, or who claims the power to adjourn the 
meeting at his pleasure, to refuse to put to vote such 
questions as are disagreeable to himself, or in any way to 
embarrass the church in its deliberations or its decisions. 
The presiding brother whoever he may be, derives all his 
power from the body over which he presides ; and all his 
decisions are subject to its revision. When the church is 
assembled, without a pastor, some member should rise 
and nominate a moderator and put the question upon his 
election. But before the question is put any member may 
propose a different candidate, and he will be chosen who 
receives the majority of votes. 

" A clerk must next be chosen, unless the stated clerk 
be present. If the meeting be adjourned to another day, 
the same officers preside again, for an adjournment is but 
the continuance of the same meeting. 

" Every motion must be made in writing, if required by 
any member ; and, when seconded, must be read by the 
moderator and submitted to the consideration of the 
church. Until this motion is disposed of, all subsequent 
propositions must be made by way of amendment to it. 
An amendment may go to the exclusion, addition, or substi- 
tution of words or sentences; indeed, a motion to amend 
by striking out all the words after the word resolved, and 
substituting an entirely new proposition upon the same 
subject, is in order. Until some vote has been taken on a 
resolution or an amendment to it, it may be withdrawn 



288 APPENDIX. 

by the mover. There are certain motions which are 
termed "privileged" which may be made at any time ; such 
is the motion to postpone indefinitely, to commit to a 
committee, to lay on the table, (which means to lay aside 
for the present,) to postpone to a future time fixed, and to 
adjourn. All these motions may be debated except the 
last. The motion to adjourn is always in order except 
when a member is speaking, and then no motion can be 
made but with the consent of the member who has the 
floor. 

" When any motion is before the church every member 
has a right to express his views concerning it ; and while 
doing so, the moderator is bound to confine him in his 
remarks to the point under consideration, and also to pro- 
protect him against all interruption, except to call him to 
order if he violates the rules of courtesy, or the rules of 
debate : but after the matter of order is adjusted he has a 
right to go on to the end of his remarks. 

"The proposition last made is always the proposition un» 
der consideration, and the first to be voted on ; so that, 
when several amendments or propositions are before the 
meeting, the order in which they are to be voted upon is 
usually the reverse of the order in which they were made. 
If several sums are proposed, the largest is to be first put 
to vote ; if several times, the longest, and as to numbers 
generally, the largest. 

" When a motion is put to vote, it should be first clearly 
stated from the chair, so that there may be no possible 
misunderstanding about it. Then the moderator says : 
As many as are in favor of this resolution, will please to 
say, aye — or lift up their hands, or rise, as the custom of 
the church may be ; then, 

" As many as are against this resolution or — as are of 
a different opinion — will please to say no ; or — lift up 
their hands — or rise. Then the moderator declares the 
result by saying — It is a vote, or it is not a vote, — as it 
seems to him. 

" If any member thinks the moderator in error, or that 



APPENDIX. 289 

an accurate count would change the result, he has a right 
to demand it immediately : when the question must be 
put again, and the votes carefully counted. After the 
question is put to vote, there can be no debate, and no 
new proposition made, until the voting is finished. After 
the vote is taken, any member who voted in the majority, 
may, during the same meeting, move a reconsideration ; 
which motion opens the subject again for debate : and, 
if the vote to reconsider is adopted, the whole matter 
stands just as it did before the reconsidered vote was 
taken. 

" Questions of order are to be decided by the modera- 
tor, but if any member thinks the decision incorrect, he 
can appeal to the meeting, whose decision is final. 

" When the report of a committee is presented, it will 
of course be put on file. A vote to accept and adopt, is 
an expression of concurrence with the views of the com- 
mittee. 

" When a member has a motion to make, or wishes to 
speak on a pending motion, he must rise and address 
himself respectfully to the moderator. 

"A member who has a motion to make, may preface it 
with such remarks as explain his design ; but with this 
exception, speaking is out of order, unless some definite 
proposition has been submitted and is under consideration." 

" These rules have been selected from i Jefferson's 
Manual of Parliamentary practice,' or supplied from the 
known practice of the most respectable bodies. Many 
churches have brought upon themselves great trouble by a 
want of system in their proceedings. In fact, the main- 
tenance of business order at all times according to estab- 
lished rules, cannot be too highly estimated. Over-leg- 
islation is a fault of churches, whether Congregational or 
others, as it is of political bodies. Churches should pass 
very few votes, and never any, without careful delibera- 
tion." 

19 



290 APPENDIX* 



No. 16. 



A CONFESSION OF FAITH, OWNED AND CONSENTED TO Bt 
THE CONGREGATIONAL CHURCHES I>" N. E. 1680. 

[That the reader of this little Manual may have a view of the 
religious faith, as well as the church order of the Congregational 
denomination, and as a help to such churches as may wish to 
draw up, for publication or otherwise, Articles of Faith, 1 have 
abridged the Confession of Faith adopted by the elders and 
messengers of the N. E. Churches in 1680; which is nearly the 
same as that which was adopted by the English Congregational 
churches, in 1C5S. I have endeavored to retain the most im- 
portant ideas under every article, and always in the precise lan- 
guage of the original document. This confession will be found, 
with the exception of three chapters, almost precisely the same 
as the Westminster Confession, from which the references 
have been chiefly selected. 

Explanations — The references under each chapter, are be- 
lieved to teach the doctrine expressed in the chapter. A dash 
preceding a reference, (e. g. — Rom. 1: 2.) signifies, that what 
follows, relates to a new topic in the Confession. This will ex- 
plain why some texts are repeated in the references.] 

1. Of the Holy Scripture. 

Although the light of nature, and the works of crea- 
tion and providence, do so far manifest the goodness, wis- 
dom and power of God, as to leave men inexcusable; yet 
are they not sufficient to give that knowledge of God and 
of his will, which is necessary unto salvation: therefore it 
pleased the Lord at sundry times, and in diverse manners, 
to reveal himself, and to declare his will unto his church ; 
and afterwards, for the better preserving and propagating 
of the truth, to commit the same wholly to writing : which 
maketh the Holy Scripture to be most necessary ; those 
former ways of God's revealing his will unto his people 
being now ceased. Under the name of Holy Scripture, or 
the Word of God written, are now contained all the books 
of the Old and New Testament. All which are given by 
the inspiration of God, to be the rule of faith and life. The 



APPENDIX* 291 

*jooks commonly called Apochrypha, not being of divine in- 
spiration, are no part of the canon of the Scripture; and 
therefore are of no authority in the Church of God, nor to 
be any otherwise approved or made use of, than other hu- 
man writings* The Supreme Judge by which all contro- 
versies of religion are to be determined, and all decrees of 
councils, opinions of ancient writers, doctrines of men and 
private spirits, are to be examined, and in whose sentence 
we are to rest, can be no other, but the Holy Scripture. 

Rom. 2: 14. 15. 1: 19, 20. |>s. 19: 1 , 2, 3. Compare Rom. 1: 
32, with Rom. 2: 1.— I Cor, 1: 21. 2: 13, 14.— Heb. 1: 1.— Luke 
1: 3, 4. Rom. 15: 4. Isa. 8: 20.— 2 Tim. 3: 15. 2 Pet. 1: 19.— 
Heb. 1: 1, 2.— Eph. 2: 20. Rev. 22: 18, 19. 2 Tim. 3: 16.— Luke 
24: 27, 44. 2 Pet. 1: 21 .—Mat. 22: 29, 31. Eph. 2: 20. Isa. 8: 20 

2. Of God and of the Holy Trinity. 

There is but one only living and true God ; who is infi- 
nite in being and perfection, working all things according to 
the counsel of his own immutable and most righteous will, 
for his own glory ; the rewarder of them that diligently 
seek him, and who will by no means clear the guilty. In 
the unity of the God-head there be three persons, of one 
substance, power, and eternity, God the Father, God the 
Son, and God the Holy Ghost. Which doctrine of the 
Trinity is the foundation of all our communion with God, 
and comfortable dependence upon him. 

Deut. 6: 4. 1 Cor. 8: 4, 6.— 1 Thess. 1? 9. Jer. 10: 10.— Job 
11: 7, 8, 9. 26: 14. Eph. 1: 11.— Prov. 16: 4. Rom. 11: 36. Rev. 
4: 11.— Heb. 11: 6.— Nahum 1 : 2, 3. Ex. 34: 5, 6, 7.— 1 John 5: 
7. Matt. 3: 16, 17. 28: 19. 2 Cor. 13: 14. John 1: 14, 18.— 15: 
26. Gal. 4: 6. 

3. Of God's eternal Decree. 

God from all eternity did, by the most wise and holy 
counsel of his own will, freely and unchangeably ordain 
whatsoever comes to pass: yet so as thereby neither is God 
the author of sin, nor is violence offered to the will of the 



292 APPENDIX. 

creatures; nor is the liberty or contingency of second 
causes taken away, but rather established. Although God 
knows whatsoever may or can come to pass upon all sup- 
posed conditions, yet hath he not decreed anything, be- 
cause he foresaw it as future, or as that which would come 
to pass upon such conditions. Those of mankind that are 
predestinated unto life, God before the foundation of the 
world was laid, according to his eternal and immutable 
purpose, and the secret counsel and good pleasure of his 
will, hath chosen in Christ unto everlasting glory, out of 
his mere free grace and love, without any foresight of 
faith or good works, or perseverance in either of them, 
or any other thing in the creature, as conditions or causes 
moving him thereunto, and all to the praise of his glorious 
grace. The rest of mankind, God was pleased, according 
to the unsearchable counsel of his own will, whereby he 
extendeth or withholdeth mercy as he pleaseth, for the 
glory of his sovereign power over his creatures, to pass by, 
and to ordain them to dishonor and wrath for their sin ; to 
the praise of his glorious justice. 

Eph. 1:1 — 11. Rom. 8: 28.29. 11: 33, 34. 9: 15, 18. Heb. 6: 
17.— James 1: 13, 17. 1 John 1: 5. Ecc. 7: 29.— Acts 2: 23. 
Matt. 17: 12. Acts 4: 27, 28. John 19: 11. Prov. 16: 33. Acts 27; 
23, 24,comp. with v. 30,31,34.— Acts 15: 18. 1 Sam. 23: 11, 12. 
Matt. 11: 21, 23— Rom. 9: 11, 13, .16, 18.— Eph. 1:4,9,11. 
Rom. 8: 30. 2 Tim. 1:9. 1 Thess. 5:9.— Rom. 9: 11, 13, 16. Eph, 
1: 4, 9.— Eph. 1: 6, 12. 2: 10. 2 Thess. 2: 13. John 17: 9. Rom. 
8:28, and on. John 6: 64, 65. 8:47. 10: 26.— Matt. 11; 25, 26. 
Rom. 9: 17—22. 2 Tim. 2: 20. Jude 4 v. 1 Pet. 2: 8. 

4. Of Creation. 

It pleased God, the Father, Son, and Holy Ghost, for the 
manifestation of the glory of his eternal power, wisdom 
and goodness, in the beginning to create or make of noth- 
ing the world, and all things therein, whether visible or in- 
visible, in the space of six days, and all very good. After 
God had made all other creatures, he created man, male 
and female, with reasonable and immortal souls, endued 



APPENDIX. 293 

with knowledge, righteousness and true holiness, after his 
own image, having the law of God written in their heart, 
and power to fulfil it; and yet, under a possibility of trans- 
gressing, being left to the liberty of their own will, which 
was subject to change. 

Heb. 1.2. John 1.2,3. Job 26. 13. 33.4.— Rom. 1. 20. Ps. 
104. 24.— Gen. i. Col. 1. 16.— Gen. 1. 27.-2. 7. Luke 23. 43. 
Ecc. 12. 7. Matt. 10. 28. —Gen. 1 . 26. —Rom. 2. 14, 15. — Ecc. 

7. 29. Gen. 3. 6. 

' 5. Of Providence. 

God, the great Creator of all things, doth uphold, direct, 
dispose and govern all creatures, actions, and things, from 
the greatest even to the least, by his most wise and holy 
providence, according to his infallible fore-knowledge, and 
the free and immutable counsel of his own will, to the 
praise of the glory of his wisdom, power, justice, goodness 
and mercy. 

God in his ordinary providence maketh use of means, 
yet is free to work without, above, and against them at his 
pleasure. 

As the providence of God doth in general reach to all 
creatures, so after a most special manner, it taketh care of 
his Church, and disposeth all things for the good thereof 

Heb. 1. 3. —Dan. 4. 34, 35. Ps. 135. 6. Acts 17. 25, 26, 28. 
Job xxxviii,xxxix,xl,xlL— Matt. 10.29. 30, 31. 6.26,30. Prov. 
15. 3. 2 Chron. 16. 9. Ps. 145. 17. 104. 24. —Acts 15. 18.— Eph. 
1. 11. Ps. 33. 11. Eph. 3. 10. Rom. 9. 17. Ps. 145. 7.— Amos 9. 

8, 9. Rom. 8. 29. Rev, 2. 1. Isa. 49. 13 to 23. 

6, Of the Fall of Man, of Sin, and of the Punishment thereof 

God having made a covenant of works and life there- 
upon, with our first parents, and all their posterity in them, 
they being seduced by the subtilty and temptation of 
satan, did wilfully transgress the law of their creation, and 
break the covenant, in eating the forbidden fruit. By this 
sin they, and we in them, fell from original righteousness 



294 APPENDIX. 

and communion with God. and so became dead in sin, ani 
wholly defiled in all the faculties and parts of soul and 
body. They being the root, and by God's appointment 
standing in the room and stead of all mankind, the guilt of 
this sin was imputed, and corrupted nature conveyed to all 
their posterity descending from them by ordinary genera- 
tion. 

This corruption of nature, during this life, doth remain 
in those that are regenerated; and although it be through 
Christ pardoned and mortified, yet both itself, and all the 
motions thereof are truly and properly sin. 

Every sin, both original and actual, being a transgres- 
sion of the righteous law of God, and contrary thereunto, 
doth in its own nature bring guilt upon the sinner, where- 
by he is bound over to the wrath of God, and curse of the 
law, and so made subject to death, with all miseries spirit- 
ual, temporal, and eternal. 

Gen. 1.26 to 30. 2. 15 to 17.— 3. 6, 13. 2 Cor. 11. 3.— Rom. 
11. 32. Gen. 3. 7. 8. Ecc. 7. 29. Rom. 3. 23— Eph. 2. 1. Rom. 
5.12. Gen. 6. 5. Jer. 17. 9. Rom. 3. 10 to 19. —Acts 17. 26. 
Gen. 2. 16, 17 cornp. with Rom. 5. 12. 15 to 19. 1 Cor. 15. 21, 
22. 45, 49.— Ps. 51. 5. Gen. 5. 3. Job 14. 4. 15. 14.— Rom. 7. 
14,17,18.23. James 3. 2. Prov. 20. 9. Ecc. 7. 20— Rom. 7. 5. 7, 
8,25.-1 John 3.4— Rom. 3. 19— Eph. 2. 3. Gal. 3. 10.— Rom. 
6. 23.— Eph. 4. 18— Sam. 3. 39— Matt. 25. 41. 2 Thess. 1. 9. 

7. Of Go(Ts Covenant with Man. 

The distance between God and the creature is so great* 
that although reasonable creatures do owe obedience to 
him as their Creator, yet they could never have attained 
the reward of life, but by some voluntary condescension on 
God's part, which he hath been pleased to express by wa\ 
of covenant. 

The first covenant made with man. was a covenant of 
works, wherein life was promised to Adam, and in him to 
his posterity, upon condition of perfect and personal obe- 
dience. Man by his fall having made himself uncapable 
of life by that covenant, the Lord was pleased to make a 



APPENDIX. 295 

second, commonly called the covenant of grace ; wherein 
he freely offereth unto sinners life and salvation by Jesus 
Christ, requiring of them faith in him that they may be 
saved, and promising to give unto all those that are or- 
dained untalife, his Holy Spirit to make them willing and 
able to believe. 

Job 9. 32, 33. Ps. 113. 5, 6. Acts. 17. 24, 25. Job. 35. 7, 8- 
Luke 17. 10.— Gal. 3. 12. Hos. 6. 7. Gen. 2. 16, 17.— Rom. 10- 
5.— Gen. 2. 17. Gal. 3. 10.— 3. 21. Rom. 8. 3. Isa. 42. 6. Gen. 
3. 15. —Mark 16. 15, 16. John 3. 16— Ezk. 36. 26, 27. John 6. 
37, 44.- 

8. Of Christ the Mediator. 

It pleased God in his eternal purpose, to choose and or- 
dain the Lord Jesus, his only begotten Son, according to a 
covenant made between them both, to be the mediator be- 
tween God and man ; the Prophet, Priest and King, the 
head and Saviour of his Church, the heir of all things, and 
judge of the world : unto whom he did, from all eternity, 
give a people to be his seed, and to be by him in time re- 
deemed, called, justified, sanctified and glorified. 

The Son of God, the second person in the Trinity, being 
very and eternal God, of one substance, and equal with 
the Father, did, when the fulness of time was come, take 
upon him man's nature, with all the essential properties 
and common infirmities thereof, yet without sin ; so that 
two whole, perfect, and distinct natures, the God-head and 
the man-hood, were inseparably joined together in one 
person. 

The Lord Jesus, by his perfect obedience and sacrifice 
of himself, which he through the eternal Spirit once offer- 
ed up unto God, hath fully satisfied the justice of God, and 
purchased, not only reconciliation, but an everlasting in- 
heritance in the kingdom of heaven, for'all those whom 
the Father hath given unto him. 

Christ in the work of mediation, acteth according to both 
natures, by each nature doing that which is proper to it- 
self; yet by reason of the unity of the person, that which 



296 



APPENDIX. 



is proper to one nature, is sometimes in Scripture attribu- 
ted to the person denominated by the other nature. 

Isa. 42. 1. 1 Pet. 1. 19. 20. 1 Tim. 2. 5. John 3. 16.— Acts 3. 
22. Deut. 18. 13.— Heb. 5.6.— Pg. 2. 6. Luke 1. 33.— Eph. 5. 
23.— Heb. 1.2.— Acts 17.31.— John 17.6. Ps. 22.30. Isa. 53. 
10. —1 Tim. 2. 6. Isa. 55. 4.5. 1 Cor. 1. 30. —John 1. 1. 14. 
1 John 5. 20. Phil. 2. 6. Gal. 4. 4.— Heb. 2. 17. 4. 15.— Col. 2. 

9. Rom. 9. 5. 1 Tim. 3. 16.— Rom. 5. 19. Heb. 9. 14. Rom. 3. 
25, 26. Heb. 10. 14. Eph. 5. 2.— 1. 11, 14. John 17. 2. Heb. 9. 

12, 15. —1 Pet. 3. 18. Heb. 9. 14. —Acts 20. 28. John 3. 13. 
1 John 3. 16. 

9. Of Free-will. 

God hath endued the will of man with that natural lib- 
erty and power of acting upon choice, that it is neither 
forced, nor by any absolute necessity of nature determined 
to do good or evil. Man in his state of innocency, had 
freedom and power to will and to do that which was good 
and well pleasing to God ; but yet mutably, so that he 
might fall from it. 31an by his fall into a state of sin, 
hath wholly lost all ability to will to any spiritual good 
accompanying salvation ; so as a natural man being alto- 
gether averse from that good, and dead in sin, is not able by 
his own strength to convert himself, or to prepare himself 
thereunto. When God converts a sinner, and translates 
him into a state of grace, he freeth him from his natural 
bondage under sin, and by his grace alone, enables him 
freely to will and to do that which is spiritually good ; 
yet so, as that by reason of his remaining corruption, he 
doth not perfectly, nor only, will that which is good, but 
doth also will that which is evil. The will of man is 
made perfectly and immutably free to good alone in the 
state of glory only. 

James 1: 14. Deut. 30: 19. John 5: 40.— Ecc. 7: 29. Gen. 1: 
26.-2:16,17. 3: 6.— Rom. 5: 6. 8:7. John 15: 5 —Rom. 3: 

10, 12.— Eph. 2: 1. 5. Col. 2: 13.— John 6: 44, 65. 1 Cor. 2: 14. 
Eph. 2: 2. 3. 4. 5. Tit. 3: 3. 4. 5 —Col. 1: 13. John 8: 34, 36.— 
Phil. 2: 13. Rom. 6: 18. 22.— Gal. 5: 17. Rom. 7: 15.— Eph. 4: 

13. Jude 24 v. 



APPENDIX. 297 

10. Of Effectual Calling. 

All those whom God hath predestinated unto life, and 
those only, he is pleased, in his appointed and accepted 
time, effectually to call by his word and Spirit, out of that 
state of sin and death in which they are by nature, to 
grace and salvation by Jesus Christ ; enlightening their 
minds spiritually and savingly to understand the things 
of God, taking away their heart of stone, and giving unto 
them an heart of flesh, renewing their wills, and by his al- 
mighty power determining them to that which is good, and 
effectually drawing them to Jesus Christ: yet so, as they 
come most freely, being made willing by his grace. 

Rom. 8: 30. 11: 7. Eph. 1: 10.— 2 Thess. 2: 13, 14. 2 Cor. 3: 
3, 6.— Rom. 8:2. 2 Tim. 1 : 9, 10. Eph. 2: 1, 2, 3,4, 5.— Acts 
26:18. ICor. 2:10, 12. Ezek. 36: 26. 11:19. Deut. 30: 6. Ezek. 
36:27. John 6: 44, 45. Sol's Song 1:4. Fs. 110: 3. John 6: 37. 

11. Of Justification. 

Those whom God effectually calleth, he also freely jus- 
tifieth, not by infusing righteousness into them, but by par- 
doning their sins, and by accounting and accepting their 
persons as righteous ; not for anything wrought in them, or 
done by them, but for Christ's sake alone, by imputing 
Christ's active obedience unto the whole law, and passive 
obedience in his sufferings and death, for their whole and 
sole righteousness, they receiving and resting on him and 
his righteousness by faith; which faith they have, not of 
themselves ; it is the gift of God. 

Faith thus receiving and resting on Christ, and his righ- 
teousness, is the alone instrument of justification ; yet it is 
not alone in the person justified, but is ever accompanied 
with all other saving graces, and is no dead faith, but work- 
eth by love. 

Rom. 8.30. 3. 24.— 4.5, 6, 7, 8. 2Cor. 5. 19,21. Rom. 3.22, 
24,25,27,28. Tit. 3.5, 7. Eph. 1.7. Jer.23.6. 1 Cor. 1.30, 
31. Rom. 5. 17, 18, 19. — Phil. 3.9. Acts 13. 38, 39. Eph. 2.8. 
—John 1.12. Rom. 3. 28. 5. 1. — James 2. 17, 22, 26. Gal. 5. 6. 



298 APPENDIX. 



12. Of Adoption. 

All those that are justified, God vouchsafed!, in and for 
his only Son Jesus Christ, to make partakers of the grace 
of adoption ; by which they are taken into the number, and 
enjoy the liberties and privileges of the children of God, 
have his name put upon them, receive the spirit of adop- 
tion, have access to the throne of grace with boldness, are 
enabled to cry Abba Father, are pitied, protected, provided 
for, and chastened by him as by a Father; yet never cast 
off, but sealed to the day of redemption, and inherit the 
promises as heirs of everlasting salvation. 

Eph.1.5. Gal. 4. 4, 5. — Rom. 8. 17. John 1. 12. — Jer.14.9. 
Rev. 3. 12.— Rom. 8. 15.— Eph. 3. 12. Rom. 5. 2 —Gal. 4. 6.— Ps . 
103. 13.— Prov. 14. 26.— Matt. 6. 30. 32. 1 Pet.5.7.— Heb. 12.6. 
— Lam. 3.31.— Eph. 4.30.— Heb. 6. 12. 1 Pet. 1.4. Heb. 1.14. 

]3. Of Sanctifcation. 

They that are effectually called and regenerated, being 
united to Christ, having a new heart and a new spirit 
created in them, through the virtue of Christ's death and 
resurrection, are also further sanctified, really and person- 
ally, through the same virtue, by his word and Spirit dwell- 
ing in them; the dominion of the whole body of sin is de- 
stroyed, and the several lusts thereof are more and more 
weakened and mortified, and they more and more quick- 
ened and strengthened in all saving graces, to the practice 
of all true holiness, without which no man shall see the 
Lord. This sanctification is throughout in the whole man, 
yet imperfect in this life ; there abide still some remnants 
of corruption in every part, whence ariseth a continual 
and irreconcileable war, the flesh lusting against the spirit, 
and the spirit against the flesh. 

In which war, although the remaining corruption for a 
time may much prevail, yet through the constant supply of 
strength from the sanctifying Spirit of Christ, the regene- 



APPENDIX. 299 

rate part doth overcome, and so the saints grow in grace, 
perfecting holiness in the fear of God. 

lCor.6.11. Acts 20. 32. Phil. 3. 10. Rom. C. 5,6— Eph. 5.26. 
2Thess.2.13.— Rom.6.6,14. — Gal.5.24. Rom. 8.13.— Col. 1.11. 
Eph. 3. 16. — 2 Cor. 7. 1. Heb. 12. 14.— 1 Thess. 5 23.— Uohnl. 
10. Phil. 3.12. Rom. 7. 18,23.— Gal. 5. 17.-Rom. 7.23.— Rom. 
6,14. 1 John 5. 4. Eph. 4. 16.— 2 Pet. 3. 18. 2 Cor. 3. 18. 2 Cor. 
7.1. 

14. Of Saving Faith 

The grace of faith, whereby the elect are enabled to be- 
lieve to the saving of their souls, is the work of the spirit 
of Christ in their hearts, and is ordinarily wrought by the 
ministry of the word. 

By this faith a Christian believeth to be true whatsoever 
is revealed in the word. But the principal acts of saving 
faith are, accepting, receiving, and resting upon Christ alone 
for justification, sanctification, and eternal life, by virtue 
of the covenant of grace. 

This faith, although it be different in degrees, and may 
be weak or strong, yet it is, in the least degree of it, differ- 
ent in the kind or nature of it (as is all other saving grace) 
from the faith and common grace of temporary believers ; 
and therefore, though it may be many times assailed and 
weakened, yet it gets the victory, growing up in many to 
the attainment of a full assurance through Christ, who is 
both the author and finisher of our faith. 

Heb. 10. 39.-2 Cor. 4. 13. Eph. 2. 8.— Rom. 10. 14, 17,— 1 Pet. 
2.2. Lk. 17.5. Rom. 1 . 10,17. Acts 20. 32— 1 Thess. 2.13. 1 John 
5.10. Acts 24. 14 —John 1.12. Acts 16.31. Gal. 2. 20. Acts 15. 
II.— Heb. 5. 13,14. Rom. 4. 19.20. Matt. 6. 30. 8.10. Lk.22.31, 
32. Eph. 6.16. 1 John 5. 4, 5.— Heb. 6.11, 12. 10.22.— 12.2. 

15. Of Repentance unto Life and Salvation. 

Saving repentance is an evangelical grace, whereby a 
person, being by the Holy Ghost made sensible of the mani- 
fold evils of his sin, doth by faith in Christ humble himself 
for it, with godly sorrow, detestation of it, and self-abhor « 



300 APPENDIX. 

rency, praying for pardon and strength of grace, with a 
purpose and endeavor, by supplies of the Spirit, to walk 
before God unto all well-pleasing in all things. 

Such is the provision which God hath made through 
Christ in the covenant of grace, for the preservation of be- 
lievers unto salvation, that although there is no sin so 
small, but it deserves damnation, yet there is no sin so 
great, that it shall bring damnation on them who truly re- 
pent ; which makes the constant preaching of repentance 
necessary. 

Acts 11.18. Zech.12.10.— Lk.24.47. Mrk. 1. 15. Acts 20.21. 
Ezk. 18.30,31. 36.31. Ps.51.4. Jer. 31. 18, 19. 2 Cor. 7. 11. 

Joel 2. 12, 13. Amos 5. 15. Ps. 119. 128.— Ps. 119. 6. 59, 106. Lk. 
1.6. 2 Kings 23.25. — Ezk. 36.31,32. 16: 63. — Hosea 14. 2, 4. 
Rom. 3.24. Eph. 1. 7. — Lk.13.3,5. Acts 17.30. — Rom. 6.23. 
Matt. 12.36.— Is. 55. 7. Rom. 8.1. Is. 1. 18. — Ps. 19. 13. Lk. 
19.8. 1 Tim. 1.13, 15.— Ps. 32.5,6. 51.4,5, 7, 9, 14.— Prov. 28. 
13. 1 John 1.9.— James q. 16. Lk.17.3,4. Josh. 7. 19. Ps. 51 
throughout-.— 2 Cor. 2. 8. Gal. 6. 1,2. 

16. Of Good Works. 

Good works are only such as God hath commanded in 
his holy word, and not such as without the warrant thereof 
are devised by men out of blind zeal, or upon any pretence 
of good intentions. 

These good works done in obedience to God's com- 
mandments, are the fruits and evidences of a true and liv- 
ing faith ; and by them, believers manifest their thankful- 
ness, strengthen their assurance, edify their brethren, adorn 
the profession of the gospel, stop the mouths of the adver- 
saries, and glorify God, whose workmanship they are, 
created in Christ Jesus thereunto, that having their fruit 
unto holiness, they may have the end eternal life. 

Their ability to do good works is not at all of themselves, 
but wholly from the Spirit of Christ: and that they may be 
enabled thereunto, besides the graces they have already 
received, there is required an actual influence of the same 
Holy Spirit, to work in them to will and to do of his good 



APPENDIX. 301 

pleasure ; yet are they not hereupon to grow negligent, as 
If they were not bound to perform any duty, unless upon 
a special motion of the Spirit, but they ought to be diligent 
in stirring up the grace of God that is in them. 

Works done by unregenerate men, although for the mat- 
ter of them they may be things which God commands, and 
of good use, both to themselves and to others ; yet because 
they proceed not from an heart purified by faith, nor are 
done in a right manner, according to the word, nor to a 
right end, the glory of God ; they are therefore sinful, and 
cannot please God, nor make a man meet to receive grace 
from God ; and yet their neglect of them is more sinful and 
displeasing to God. 

Micah6.8. Rom. 12.2. Heb. 13. 21. — Matt. 15. 9. Is. 29. 13. 
John 16. 2. 1 Sam. 15. 21 , 22, 23.— James 2. 18, 22.— Ps. 1 16. 12,. 
13. lPet.2.9.— Uohn2.3,5. 2 Pet.1.5, 6, 7, 8, 9, 10.— 2 Cor. 9. 
2. Matt. 5. 16.— Tit. 2. 5,9, 10, 11, 12.-1 Pet. 2. 15—1 Pet. 2.12. 
Phil. 1.11. John 15. 8.— Eph. 2. 10.— Rom. 6. 22.— John 15. 5, 6. 
Exk. 36. 26,27.— Phil. 2. 13. 4.13. 2 Cor, 3. 5.— Phil. 2. 12. Heb. 
6.11,12. Is. 64. 7. 2Pet. 1.3,5,10,11. 2Tim.l.6. Acts 26. 6.7. 
Jude 20 and 21 vs. — 2 Kings 10.30,31. Phil. 1.15,16,18.— Heb. 
11.4,6. Gen. 4. 3, 4, 5.— 1 Cor. 13. 3. Is. 1.12.— Matt. 6.2, 5,16. 
—Hag. 2. 14. Tit. 1.15. Amos 5.21,22. Hoseal.4. Rom. 9. 16. 
Tit. 3.5.— Ps. 14. 4. 36.3. Job 21.14. Matt. 25, 41, 42, 43, 45. 
23. 23. 

17. Of the Perseverance of the Saints. 

They, whom God hath accepted in his Beloved, effectu- 
ally called and sanctified by his Spirit, can neither totally 
nor finally fall away from the state of grace, but shall cer- 
tainly persevere therein to the end, and be eternally saved. 

This perseverance of the saints depends not upon their 
own free-will, but upon the immutability of the decree of 
election, from the free and unchangeable love of God the 
Father, upon the efficacy of the merit and intercession of 
Jesus Christ, and union with him, the oath of God, the ' 
abiding of his Spirit, and the seed of God within them, and 
the nature of the covenant of grace, from all which ariseth 
also the certainty and infallibility thereof. 



302 APPENDIX. 

Phil.l.G. John 10. 28,29. Uohn3.9. 1 Pet. 1.5,9. Joblf.9. 
— 2 Tim. 2. 19. Jer. 31. 3— Heb. 10. 10, 14. John 17. 11,24. Heb, 
7.25. 9.12,13.14,15. Rom. 8. 33 and on. Lk.22.32.— John 14. 16, 
17, Uohn2.27. 3.9.— Jer.32.40. Heb. 8. 10, 11, 12.— 2 Thess, 
3.3. 1 John 2. 19. John 10.28. 1 Thess. 5.23,24. 



18. Of the Assurance of Grace and Salvation. 

Although temporary believers, and other unregenerate 
men may vainly deceive themselves with false hopes, and 
Carnal presumptions of being in the favor of God, and state 
of salvation, which hope of theirs shall perish; yet such as 
truly believe on the Lord Jesus, and love him in sincerity, 
endeavoring to walk in all good conscience before him, 
may, in this life, be certainly assured that they are in a 
state of grace, and may rejoice in the hope of the glory of 
God, which hope shall never make them ashamed. 

This infallible assurance doth not so belong to the es- 
sence of faith, but that a true believer may wait long, and 
conflict with many difficulties before he be partaker of it ; 
yet being enabled by the Spirit to know the things which 
are freely given him of God, he may, without extraordinary 
revelation, in the right use of ordinary means, attain there- 
unto ; and therefore it is the duty of every one to give all 
diligence to make his calling and election sure. So far is 
it from inclining men to looseness. 

Job 8. 14. Deut.29.19. John 8.41.— Matt. 7.22,23. Job 8. 13. 
— Uohn2.3. 5.13. 3. 14, 18, 19, 21. 24.— Rom. 5.2, 5.— Is. 50. 
10. 1 John 5. 13. Ps. 77. 1 to the 12th v. 88, throughout.— 1 Cor. 
2.12. 1 John 4. 13. Heb. 6. 11, 12. Eph. 3. 17, 18,19. 2 Pet. 1.10. 
—Rom. 5.1,2,5. 14.17. 15.13. Ps.119.32. 4.6.7. Eph. 1.3,4. 
— Rom. 6. 1,2. Tit. 2. 11, 12, 14. 

19. Of the Law of God. 

God gave to Adam a law of Universal obedience written 
in his heart, and a particular precept of not eating the fruit 
of the tree of knowledge of good and evil, as a covenant of 
works : by which he bound him and all his posterity to 



APPENDIX. 808 

pefsftnal, entire, exact, and perpetual obedience, promised 
life, upon the fulfilling, and threatened death upon the 
breach of it, and endued him with power and ability to 
keep it. 

This law so written in the heart, continued to be a per- 
fect rule of righteousness after the fall of man, and was 
delivered by God on mount Sinai in ten commandments, 
and written in two tables, the four first commandments 
containing our duty towards God, and the other six our 
duty to man. 

This law, commonly called moral, doth forever bind all, 
as well justified persons as others, to the obedience thereof ; 
and that not only in regard of the matter contained in it, 
but also in respect of the authority of God the Creator, 
who gave it ; neither doth Christ in the gospel any way 
dissolve, but much strengthen this obligation. 

Gen. 1.26. 2.17. Rom. 2.14,15. 10.5. 5.12,19. Gal. 3. 10,12. 

Ecc.7.29. Job 28. 28.— James 1.25. 2.8,10. Rom. 3. 19. Deut. 
5.32. 10.4. Ex. 34J. Rom, 13. 8,9. — Matt. 22. 37, 38,39,40. 
Ex. 20. 3 to 18 v.— Rom. 13. 8, 9. 1 John 2. 3,4,7. Rom. 3. 31. 6. 
15.— James 2. 10, 11. —Matt. 5. 18,19. Rom. 3. 31. James 2. 8. 

20. Of the Gospel, and of the Extent of the Grace thereof 
The covenant of works being broken by sin, and made 
unprofitable unto life, God was pleased to give unto the 
elect the promise of Christ, the seed of the woman, as the 
means of calling them, and begetting in them faith and 
repentance. In this promise, the gospel, as to the substance 
of it, was revealed, and was therein effectual for the con- 
version and salvation of sinners. 

Although the gospel be the only outward means of re- 
vealing Christ and saving grace, and is, as such, abun- 
dantly sufficient thereunto ; yet, that men who are dead in 
trepasses, may be born again, quickened or regenerated, 
there is moreover necessary an effectual, irresistible work 
of the holy Ghost upon the whole soul, for the producing 
in them a new spiritual life, without which no other means 
are sufficient for their conversion unto God. 



304 APPENDIX. 

See references tinder 19.— Gen. 3: 15. 4.1. Is. 7.114. Lk. 1. 
26 to 35. Matt. 1.18 to 25. Acts 5. 30, 31 , 32. 13.23 to 39. Dan. 
9.24 to 27. Lk. 24.46,47. Acts 4. 10, 11,12. 1 Pet. 1.3,4. £ph. 
ii. throughout. Gen. J 7. 1 to 22. compared with Gal. 3. 6 to 29. 
4.4 to 7. Ps. 105.8,9, 10. Rom. iv. throughout.— Gal. 3.6 to 14. 
—John 5.39. 2 Tim. 3.14 to 17. John 3. 5, 6. Rom. 8.5 to 11. 
Eph. 2. 1 to ]0. John 6. 44, 45. 5.40- Sol. Songs 1.4. See Saul's 
conversion, Acts ix. Ps» 90. 3. £zk. 36.26, 27. 



21. Of Christian Liberty, and Liberty of Conscience* 

The liberty which Christ hath purchased for believers 
under the gospel, consists in their freedom from the guilt 
of sin, the condemning wrath of God, the rigor and curse 
of the law; and in their being delivered from this present 
evil world, bondage to satan, and dominion of sin ; from 
the evil of afflictions, the fear and sting of death, the victo- 
ry of the grave, and everlasting damnation ; as also in their 
free access to God, and their yielding obedience unto him, 
not out of slavish fear, but a child-like love and willing 
mind. 

God alone is the Lord of the conscience, and hath left 
it free from the doctrines and commandments of men, 
which are in any thing contrary to his word, or not con- 
tained in it. 

They who upon pretence of Christian liberty, do prac- 
tice any sin, or cherish any lust, as they do thereby pervert 
the main design of the grace of the gospel to their own 
destruction, so they wholly destroy the end of Christian 
liberty, which is, that being delivered out of the hands of 
our enemies, we might serve the Lord without fear, in 
holiness and righteousness before him all the days of our 
life. 

Tit. 2.14. Gal. 3.13.— Gal. 1.4. Acts 26.18. Rom. 6.14.— 
Ps. 119.71. 1 Cor. 15.56,57. Rom. 8. 1.— Rom. 5.2.— Rom. 8. 
14,15. 1 John 4. IS.— Rom. 14.4.— Acts 4. 19. 5.29. 1 Cor. 7. 
23. Matt. 23.8, 9, 10. 15.9. 2 Cor. 1.24.— Gal. 5. 13. 1 Pet. 2. 
16. Lk. 1.74, 75. 2 Pet. 2. 19. John 8.34, 



APPENDIX. 305 

22. Of Religious Worship, and of the Sabbath-day, 

The acceptable way of worshipping the true God, is in- 
stituted by himself, and so limited by his own revealed 
will, that he may not be worshipped according to the 
imaginations and devices of men, or the suggestions of 
satan, under any visible representations, or any other way 
not prescribed in the holy Scripture. 

Religious worship is to be given to God the Father, 
Son, and Holy Ghost, and to him alone ; not to angels, 
saints, or any other creatures ; and since the fall, not with- 
out a mediator, nor in the mediation of any other but of 
Christ alone. 

Prayer with thanksgiving, being one special part of natu- 
ral worship, is by God required of all men ; but that it 
may be accepted, it is to be made in the name of the Son, 
by the help of his Spirit, according to his will, with under- 
standing, reverence, humility, fervency, faith, love, and 
perseverance. The reading of the scriptures, preaching 
and hearing of the word of God, singing of psalms, as also 
the administration of baptism and the Lord's supper, are 
all parts of religious worship of God, to be performed in obe- 
dience unto God, with understanding, faith, reverence and 
godly fear. Solemn humiliations with fastings, and thanks- 
giving upon special occasions, are in their several times 
and seasons to be used in an holy and religious manner. 

As it is of the law of nature, that in general a proportion 
of time by God's appointment be set apart for the worship 
of God ; so by his word in a positive, moral and perpetual 
commandment, binding all men in all ages, he hath par- 
ticularly appointed one day in seven for a sabbath to be 
kept holy unto him ; which from the beginning of the 
world to the resurrection of Christ, was the last day of 
the week, and from the resurrection of Christ, was changed 
into the first day of the week, which in Scripture is called 
the Lord's day, and is to be continued to the end of the 
world as the Christian sabbath, the observation of the last 
day of the week, being abolished. 
20 



306 APPENDIX. 

This sabbath is then kept holy unto the Lord, when 
men after a due preparing of their hearts, and ordering 
their common affairs beforehand, do not only observe an 
holy rest all the day from their own works, words, and 
thoughts about their worldly employments and recreations, 
but also are taken up the whole time in the public and 
private exercises of his worship, and in the duties of ne- 
cessity and mercy. 

Rom. 1.20. Ps. 119.68. Jer.10.7. Ps. 31.23. 18.3. Rom. 
10.12. Ps.62.8. Josh. 24. 14. Mrk. 12.33.— Deut. 12. 32. Matt. 
15.9. 4.9,10. Deut. 15.1 to 20. Ex. 20. 4, 5, 6.— John 5.23. 2 
Cor. 1314. Matt. 4.10. Rev. 5. 11,12, 13. Col. 2. 18. Rom. 1. 
25. Rev. 19.10.— John 14.6. Eph. 2. 18. 1 Tim. 2.5.— Phil. 4. 
6.— Ps. 65.2.— John 14. 13, 14.— Rom. 8. 26. — 1 John 5. 14.— 
Acts 15.21. Rev. 1.3.— 2 Tim. 4. 2.— James 1.22. Acts 10.33. 
Heb. 4.2. Matt. 13. J9. Is. 66. 2.— Col. 3. 16. Eph. 5. 19. James 
5. 13.— Matt. 28. 19. Acts 2. 42. 1 Cor. 11.23 to 29.— Dent. 6. 
13.— Ecc. 5. 4, 5. Acts 18. 18.— Joel 2. 12. Matt. 9. 15. 1 Cor. 
7. 5.— Ps. 107, throughout.— Heb. 12. 28.— Ex. 20. 8 to 1 1 . Is. 56. 
2, 4, 6.— Gen. 2. 3. 1 Cor. 16. 1,2. Acts 20. 7.— Rev. 1. 10.— Ex. 
16. 23 to 30. 20.8, 10. 31. 15, 16. Is. 58.13. Neh, 13. 15 to 22. 
—Matt. 5.17, 18. 12.1 to 13. 

23. Of Lawful Oaths and Votes, 

A lawful oath is a part of religious worship, wherein 
the person swearing in truth, righteousness and judgment, 
solemnly calleth God to witness what he asserteth or 
promiseth, and to judge him according to the truth or false- 
hood of what he sweareth. 

The name of God only is that by which men ought to 
swear, and therein it is to be used with all holy fear and 
reverence: therefore to swear vainly or rashly by that 
glorious and dreadful name, or to swear at all by any other 
thing, is sinful, and to be abhorred : yet as in matters of 
weight and moment an oath is warranted by the word of 
God, under the New Testament, as well as under the old, 
so a lawful oath, being imposed by lawful authority in 
such matters, ought to be taken. 

A vow, which is not to be made to any creature, but 
God alone, is of the like nature with a promissory oath, 



APPENDIX. 307 

and ought to be made with the like religious care, and to 
be performed with the like faithfulness. Popish monasti- 
cal vows of perpetual single life, professed poverty and 
regular obedience, are so far from being degrees of higher 
perfection, that they are superstitious and sinful snares, in 
which no Christian may intangle himself 

Deut. 10. 20.— Ex. 20. 7. Lev. 10. 12. 2 Cor. 1. 23. 2 Chron. 
6.22, 23.— Deut. 6. 13.— Jer. 5,7. James 5. 12. Ex. 20. 7.— Heb. 
6. 16. Is. 65. 16.— 1 Kings 8. 31. Ez. 10. 5.— Ps. 76. 11. Jer. 44. 
25, 26.— Deut. 23. 21, 23. Ps "50. 14. Gen. 28. 20, 21, 22. Com- 
pare 1 Sam. 1.11. and Ps. 132. 2, 3, 4, 5.— 1 Cor. 7.2, 9, 23. 

24. Of the civil Magistrate* 

God, the supreme Lord and King of all the world, hath 
ordained civil magistrates to be under him, over the peo- 
ple, for his own glory and the public good ; and to this end 
hath armed them with power of the sword, for the defence 
and encouragement of them that do good, and for the pun- 
ishment of evil doers. 

They, who upon pretence of Christian liberty shall op- 
pose any lawful power, or the lawful exercises of it, resist 
the ordinance of God, and they may lawfully be called to 
account, and proceeded against by the censures of the 
church, and by the power of the civil magistrate* 

It is the duty of people to pray for magistrates, to honor 
their persons, to pay them tribute and other dues, to obey 
their lawful commands, and to be subject to their authori- 
ty for conscience sake. 

Rom. 13. 1, 3,4. 1 Pet. 2. 13, 14.— 1 Tim, 2. 1, 2.— 1 Pet. 2. 
17.— Rom. 13. 6,7— Rom. 13. 1, 5. Tit. 3. 1.— 1 Pet. 2. 13, 14, 



25. Of Marriage. 

Marriage is to be between one man and one woman » 
neither is it lawful for any man to have more than one 
wife, nor for any woman to have more than one husband 
at the same time. 



308 APPENDIX. 

It is lawful for all sorts of people to marry, who are 
able with judgment to give their consent. Yet it is the 
duty of Christians to marry in the Lord, and therefore 
such as profess the true reformed religion ; should not 
marry with Infidels, Papists, or other Idolaters: neither 
should such as are godly, be unequally yoked by marrying 
such as are wicked in their life, or maintain damnable 
heresy. 

1 Cor. 7. 2. Mark 10. 6 to 9— Gen. 2. 18.— Mai. 2. 15.— 1 Cor. 
7. 2, 9.— 1 Tim. 4. 3. Gen. 24. 57, 58.-1 Cor 7. 39.-2 Cor. 6. 
14. Gen. 34. .14. Ex. 34. 16. Comp. 1 Kings 11. 4. JNeh. 13. 
25 to 27. 

26. Of the Church. 

The Catholic or Universal Church, which is invisible, 
consists of the whole number of the elect, that have been, 
are, or shall be gathered into one under Christ the head 
thereof, and is the spouse, the body, the fulness of him 
that filleth all in all. 

The whole body of men throughout the world, professing 
the faith of the gospel, and obedience unto God by Christ 
according unto it, not destroying their own profession by 
any errors everting the foundation, or unholiness of conver- 
sation, they and their children with them are, and may 
be called the visible Catholic church of Christ, although as 
such it is not intrusted with any officers to rule or govern 
over the whole body. 

There is no other head of the church but the Lord Je- 
sus Christ, nor can the Pope of Rome in any sense be head 
thereof, but is that antichrist, that man of sin, and son of 
perdition, that exalteth himself in the church against 
Christ, and all that is called God, whom the Lord shall de- 
stroy with the brightness of his coming. 

As the Lord in his care and love towards his church, 
hath in his infinite wise providence, exercised it with great 
variety in all ages for the good of them that love him, and 
his own glory ; so according to his promise, we expect 
that in the latter days, antichrist being destroyed, the Jews 



APPENDIX. 309 

called, and the adversaries of the kingdom of his dear 
son broken, the churches of Christ being enlarged and 
edified, through a free and plentiful communication of 
light and grace, shall enjoy in this world a more quiet, 
peaceable and glorious condition, than they have enjoyed 

Eph.l. 10,22,23. Col. 1. 18. Eph. 5. 23, 27, 32.— 1 Cor. 1. 2. 
12. 12, 13, Ps. 2. 8. Rom 15. 9 to 12.— Deut. 30. 1 to 10. Isa. 
43. 1 to 10. Ezk. 36. 17 to 38. 2 Thess. 2. 1 to 8. Rev. 20. 1 to 5. 
Isa. 11th and 12th chaps. 

127. Of the communion of Saints. 

All saints that are united to Jesus Christ their head by 
his Spirit and faith, although they are not made thereby 
one person with him, have fellowship in his graces, suffer- 
ings, death, resurrection and glory : and being united to 
one another in love, they have communion in each other's 
gifts and graces, and are obliged to the performance of 
such duties, public and private, as do conduce to their 
mutual good, both in the inward and outward man. 

1 John 1. 3. Eph. 3. 16, 17. John 1. 16. Phil. 3. 10.— Eph. 4. 
15, 16. 1 Thess. 5. 11, 14. Gal. 6. 10. I John 3. 16, 17, 18. 

28. Of the Sacraments. 

Sacraments are holy signs and seals of the covenant of 
grace, immediately instituted by Christ, to represent him 
and his benefits, and to confirm our interest in him, and 
solemnly to engage us to the service of God in Christ, ac- 
cording to his word. 

There be only two sacraments ordained by Christ our 
Lord in the gospel, that is to say, baptism and the Lord's 
supper ; neither of which may be dispensed by any but 
by a minister of the word lawfully called. 

Rom. 4. 11. Gen. 17. 7.— Matt. 28. 19. 1 Cor. 11. 23.— 1 Cor. 
10. 16. 11. 25, 26. Gal. 3. 27.— Ex. 12. 48. 1 Cor. 10. 21— Rom. 
6. 3, 4. 1 Cor. 10. 2, 16— Matt. 28. 19. 1 Cor. 11. 20, 23. 4. JL 
Heh. 5. 4. 



310 APPENDIX. 



29. Of Baptism. 

Baptism is a sacrament of the New Testament, ordained 
by Jesus Christ, to be unto the party baptized a sign and 
seal of the covenant of graee, of his ingrafting into Christ, 
of regeneration, of remission of sins, and of his giving up 
unto God through Jesus Christ, to walk in newness of life; 
which ordinance is, by Christ's own appointment, to be 
continued in his Church, until the end of the world. 

Dipping of the person into the water is not necessary, 
but baptism is rightly administered by pouring or sprink- 
ling water upon the person. 

Not only those that do actually profess Faith in, and 
obedience unto Christ, but also the infants of one or both 
believing parents are to be baptized, and those only. 

Baptism is but once to be administered to any person. 

Matt 28. 19. Mark. 16. 16.— 1 Cor. 12. 13. Gal. 3. 27, 28. 
—Rom. 4. 11. Col. 2. 11, 12.— Gal. 3. 27. Rom. 6. 5.— Tit. 3. 5. 
—Acts 2. 38. Mark 1. 4. Acts 22. 16.— Rom. 6. 3, 4.— Matt. 28. 
19, 20.— Acts 2. 41. 16. 33. Mark 7. 4. Heb. 9. 10, 19, 20, 21. 
Mark 16. 15, 16. Acts 8. 37.— Gen. 17. 7, 9, comp. with Gal. 3. 
9, 14. Rom. 4. 11, 12. Acts 2. 38, 39. 16. 14, 15,33. Col. 2. 11, 
12. 1 Cor. 7. 14 Matt. 28. 19. Mark 10.13 to 16. Luke 18. 15. 

30. Of the Lord's Supper. 

Our Lord Jesus in the night wherein he was betrayed, 
instituted the sacrament of his body and blood, called the 
Lord's supper, to be observed in his churches to the end 
of the world, for the perpetual remembrance, and showing 
forth of the sacrifice of himself in his death, the sealing of 
all benefits thereof unto true believers, their spiritual nour- 
ishment and growth in him, their further engagement in 
and to all duties which they owe unto him, and to be a 
bond and pledge of their communion with him, and with 
each other. In this sacrament, Christ is not offered up to 
his Father, nor any real sacrifice made at all for remission 
of sin of the quick or dead, but only a memorial of that one 
offering up of himself upon the cross once for all, and & 



APPENDIX. 311 

spiritual oblation of all possible praise unto God for the 
same : so that the Popish sacrifice of the mass (as they 
call it) is most abominably injurious to Christ's own only 
sacrifice, the alone propitiation for all the sins of the elect. 

The doctrine which maintains a change of the substance 
of bread and wine, into the substance of Christ's body and 
blood (commonly called transubstantiation) by consecra- 
tion of a priest, or by any other way, is repugnant not to 
the Scripture alone, but even to common serise and reason, 
overthroweth the nature of the sacrament, and hath been, 
and is the cause of manifold superstitions, yea, of gross 
idolatries. 

All ignorant and ungodly persons, as they are unfit to 
enjoy communion with Christ, so are they unworthy of the 
Lord's table, and cannot, without great sin against him, 
whilst they remain such, partake of these holy mysteries, 
or be admitted thereunto : yea, whosoever shall receive un- 
worthily, are guilty of the body and blood of the Lord, 
eating and drinking judgment to themselves. 

1 Cor. 11. 23 to 26. 10. 16, 17, 21. 




6, 7, 13. 2 Thess. 3. 6, 14, 15. Matt. 7. 6. 



31. Of the state of Man after Death, and of the Resurrection of 
the Dead. 

The bodies of men after death return to dust and see 
corruption ; but their souls (which neither die nor sleep) 
having an immortal subsistance, immediately return to God 
who gave them ; the souls of the righteous being then made 
perfect in holiness, are received into the highest heavens, 
where they behold the face of God in light and glory, wait- 
ing for the full redemption of their bodies : and the souls 
of the wicked are cast into hell, where they remain in tor- 
ment and utter darkness, reserved to the judgment of the 
great day : besides these two places of souls separated from 
their bodies, the Scripture acknowledged none. 



312 APPENDIX. 

At the last day such as are found alive shall not die, but be 
changed, and all the dead shall be raised up with the self- 
same bodies, and none other, although with different qual- 
ities, which shall be united again to their souls forever. 
The bodies of the unjust shall by the power of Christ be 
raised to dishonor ; the bodies of the just by his spirit unto 
honor, and be made conformable to his own glorious body. 

Gen. 3.19. Acts 13. 36 — Lk. 23.43. Ecc. 12.7.— Heb.12 23, 
Phil. 1.23. Uohn3.2. 2 Cor. 5. 1, 6, 8.— Lk. 16.23, 24. Jude6, 
7 vs.— IThess. 4.17. 1 Cor. 15. 51, 52.— Job 19. 26,27. 1 Cor. 15. 
42, 43, 44.— Acts 24. 15. John 5. 28, 29. Phil. 3. 21. 

32. Of the Last Judgment. 

God hath appointed a day wherein he will judge the 
w 7 orld in righteousness by Jesus Christ, to whom all pow- 
er and judgment is given by the Father: in which day, not 
only the apostate Angels shall be judged, but likewise all 
persons that have lived upon earth, shall appear before the 
tribunal of Christ, to give an account of their thoughts, 
words and deeds, and to receive according to what they 
have done in the body, whether good or evil. The end of 
God's appointing this day, is for the manifestation of the 
glory of his mercy in the eternal salvation of the elect, and 
of his justice in the damnation of the reprobate, who are 
wicked and disobedient : for then shall the righteous go in- 
to everlasting life, and receive that fulness of joy and glory, 
with everlasting reward in the presence of the Lord ; but 
the wicked, who know not God, and obey not the gospel of 
Jesus Christ, shall be cast into eternal torments, and be pun- 
ished with everlasting destruction from the presence of the 
Lord, and from the glory of his power. 

As Christ would have us to be certainly persuaded that 
there shall be a judgment, both to deter all men from sin, 
and for the greater consolation of the godly in their adver- 
sity : so will he have that day unknown to men, that they 
may shake off all carnal security, and be always watchful, 
because they know not at what hour the Lord will come, 



APPENDIX. 313 

and may be ever prepared to say, Come Lord Jesus, come 
quickly. Amen. 

Acts 17.31.— John 5.22, 27.— 1 Cor. 6.3. Jude 6 v. 2 Pet. 2. 
4.— 2 Cor. 5. 10. Ecc. 12.14. Rom. 2. 16. 14.10,12. Matt. 12. 
36, 37.— Rom. 9.23. Matt. 25. 21 .—Rom. 2. 5,6. 2Thess. 1. 7,8. 
Rom. 9. 22— Matt. 25. 31 to 34. Acts 3. 19. 2Thess. 1.7.— Matt. 
25.41,46. 2Thess.l.9. Is. 66. 24. —2 Pet. 3.11,14. 2 Cor. 5.11. 
2 Thess. 1. 5, 6, 7. Lk. 21. 27, 28.— Mrk. 13. 35, 36, 37. Lk. 12. 
35, 36. Rev. 22. 20. Matt. 24.36,42, 43, 44. 



No. 17. 



A CHURCH COVENANT. 



[It is a principle with our denomination, that every church 
in order to be rightly constituted, must be united by solemn 
covenant, expressive of the principles on which their union is 
formed. This may be included in the Articles of Faith, or, as 
perhaps is most common among us — it may form a distinct in- 
strument, following the Articles of Faith. 

The Covenant here given from Cotton Mather's Ratio, ap- 
pears to have been the common form used in 1726. It presents 
an excellent model for the substance of these important instru- 
ments.] 

"Covenant 

" We whose names are hereunto subscribed, apprehend- 
ing ourselves called of God into the church-state of the 
gospel, do first of all confess ourselves unworthy to be so 
highly favored of the Lord, and admire the free and rich 
grace of his which triumphs over so great unworthiness; 
and then with an humble reliance on the aids of grace 
therein promised for them, that, in a sense of there inabili- 
ty to do any good thing, do humbly wait, on him for all, 
we now thankfully lay hold on his covenant; and would 
choose the things that please him. 

"We declare our serious belief of the Christian Re- 
ligion, as contained in the sacred Scriptures, and with such 
a view thereof as the Confession of Faith in our churches 
has exhibited ; heartily resolving to conform our lives unto 
the rules of that holy religion as long as we live in the world. 



314 APPENDIX. 

"We give up ourselves unto the Lord Jehovah, who is 
the Father, and the Son,* and the Holy Spirit, and avouch 
Him this Day to be our God, our Father, our Saviour, and 
our Leader, and receive Him as our portion forever. 

" We give up ourselves unto the Blessed Jesus, who is 
the Lord Jehovah, and adhere to him as the Head of his 
people in the covenant of grace, and rely on him as our 
priest, and our prophet, and our king, to bring us unto 
eternal blessedness. 

" We acknowledge our everlasting and indispensible 
obligations, to glorify our God in all the duties of a godly, 
and a sober, and a righteous life ; and very particularly in 
the Duties of a church state, and a Body of people associa- 
ted for an obedience to him, in all the ordinances of the 
gospel: and we thereupon depend upon his gracious as- 
sistances for our faithful discharge of the duties thus in- 
cumbent on us. 

"We desire and intend, and (with dependence on his 
promised and powerful grace) we engage, to walk togeth- 
er as a church of the Lord Jesus Christ, in the Faith and 
order of the gospel, so far as we shall have the same re- 
vealed unto us: conscientiously attending the public wor- 
ship of God, the sacraments of his New Testament, the 
discipline of his kingdom, and all his holy institutions, in 
communion with one another, and watchfully avoiding sin- 
ful stumbling-blocks and contentions, as becomes a people 
whom the Lord has bound up together in a bundle of life. 

" At the same time, we do also present our offspring 
with us unto the Lord; purposing with his help, to do 
our part in the methods of a religious education, that they 
may be the Lord's. 

" And all this we do, flying to the blood of the everlast- 
ing covenant, for the pardon of our many errors, and pray- 
ing that the glorious Lord who is the great Shepherd, would 
prepare and strengthen us for every good w T ork, to do his 
will, working in us that which will be well pleasing to 
him ; to whom be glory forever and ever. Amen. 



INDEXES, 



INDEX I. 



PRINCIPAL TOPICS IN THE VOLUME. 



A. 

Admissions to the church at Jerusalem, 41 ; to Congregational 
churches, 171 ; to Episcopal, 221 ; to Presbyterian, 236. 

Advantages of Congregationalism, 201 ; See Congregationalism, 
Advantages. 

Agreement of Congregationalists, ancient and modern, in funda- 
mentals, 27. 

Antioch, church in, congregational, 54 ; send missionaries to the 
Gentiles, ib; seek council of a sister church, 114. 

Apostles, what? 71; foundation of their authority, 73 ; called on 
the churches to elect their own officers, 57 — 61 ; to discipline 
offenders, 63 — 65; their office incommunicable, 75. 

Apostolic Fathers, their testimony in favor of Congregationalism, 
121 — 36. Succession, 71 ; Dr. Barrow's views, 75; church- 
es our models, 31 — 37. 

Archbishops, English, 206 ; their Ecclesiastical Courts, 209 ; year- 
ly revenue, 212. 

Archdeacons, 206 ; their ecclesiastical courts, 210. 

Arminianism, and Unitarianism, how introduced into our Church- 
es, 250. 

Associations of ministers, 195. Churches, 197. 

Authority of pastors, over the Churches what ? 278 — 80. 

B 

Baptismal Regeneration, taught in the Common Prayer Book, 
223. 

Baptist, Calvinistic churches, Congregationalists, 239. Free- 
will, essentially Congregationalists, ib< 

Benefices, in Church of England, 213. 

Bishops, English income of, 212 — 13. Arbitrary power of A- 
merican Episcopal, 229. 

Book of Common Prayer, of P. E. Church in U. S., wherein it 



318 *ND£X L 

differs from the B. C. P. Church of England, 215—227 ) Pd* 
pish origin of, 225. 
Business Meetings of a Church, 168, 170, 286* 



Call of Church to a pastor-elect, 260, 

Canons, or Prebendaries, in Church of England, 206 ; see Deans, 

Chapter, in English Hierarchy, what P 207. 

Christian Churchy characteristics of, 19. 

Christian Connection, their churches independent, 239. 

Church and State^ influence of the union under Constantine, 147 J 
on the Reformers, 20. 

Church, its organization in different ages, 17. Patriarchal, ib. 
Levitical, 18. Constitution and worship of the first Christian 
church, 20. No visible, organized church recognized in New 
Test, larger than a single congregation, 50 — 56. See Index No. 
2; also Ece. History. Of England, diversity of sentiments in, 
253 ; symbolizing with Popery, ib. P. Episcopal in U. S. not 
harmonious, 228 — 9, 254. Scotch Presbyterian, controversies 
and divisions in, 235, 237. Presbyterian in U. S., division 
and errors in, 237,238,254. Eng. Presbyterian, Arianism and 
Unitarianism of, 254. Officers elected by the people, 57: see 
Election and Officers. A Voluntary association, 37. Organic 
zation of, 161. Discipline of, 177 — 81. 

Churches should be composed of visible saints only, 38, 41 — 43. 
Thirty -five distinct churches mentioned in New Test., 49. 

Communion of churches how exercised, 116. 

Confession of Faith, adopted by Congregational churches, 1680, 
Appendix, No. 16. 

Conferences, county, 196; state, 197; Methodist, 231. 

Confirmation, Episcopal, objected to, 224. 

Congregational, the title, probably, given our churches by John 
Cotton, 185, 

CONGREGATIONALISM, Analysis of this Work. 

Preliminary Remarks. The subject, how regarded by the fa- 
thers of New England, 22 ; by their modern descendants, ib. ; 
decline of, 23 ; causes: (1) Union of Congregationalists with 
other denominations in benevolent enterprises, 23. (2) Influ- 
ence of Theol. Seminaries, 24. (3) Impression that the sys- 
tem required no defence, 25. (4) Consequent neglect of pas- 
tors to preach on the subject, and authors to write, 25. (5) 
False notion that the system was ill-defined, and its principles 
unsettled, 26 ; standard writers, ancient and modern, entire 
agreement of, in the most essential particulars, 27. 



INDEX I. 319 

I. Principles. The System defined, 29. (1) The Scriptures 
are an infallible guide to church order, 30 — 37. (2) A church 
is an association of Christians, bound by a covenant, for reli- 
gious purposes, 37 — 47. (3) A church should consist of a 
single congregation only, 47 — 55. (4) All ecclesiastical pow- 
er is in the hands of the church, 56—69. 

II. Doctrines. The term defined, 69. (1) Elders and Dea* 
cons are the only permanent officers of a church, 69 — 102. 
(2) Mutual and ex parte councils are allowable helps in the 
administration of church government, 103 — 11. (3) An e£ 
parte council should not be Called, until a mutual one has been 
refused, 111—15. (4) Cong, churches are subject to the watch 
and discipline of sister churches, 116 — 17. Why our fathers 
so loved and cherished this system, 117—18. 

III. Ecclesiastical History. Its testimony in favor of this 
system of church government, 121. (1) The primitive church- 
es were single congregations. (2) Their government was es- 
sentially democratical— they adopted their own creeds, etc., 
elected their officers, disciplined offenders, etc. etc. (3) Their 
permanent officers were only Presbyters, or Elders, and Dea- 
cons. (4) The churches were all equal and independent. 
Some one, or all of these positions sustained by the following 
authorities : Clemens Romanus, 121 — 27 ; Polycarp, 127 — 28 ; 
Ignatius, 129 — 34; Barnabas, 135 ; Hermas, 135 — 36; Justin 
Martyr, 136—39; Cyprian, 139—41; Mosheim, 141—47; 
Lord King, Zuinglius, Neander, Campbell, Augusti, Barrow, 
Beza, Waddington, English Reformers, Milner, Gieseler, 
Magdeburg Centuriators, Father Paul (Fra. Paulo Sarpi), Dr. 
John Owen, 141—59. 

IV. Ecclesiastical Practice. (1) In organizing churches, 
161—63. (2) Choosing and consecrating church officers, 163 
— 67. (3) Management of church meetings, 168 — 70; Man* 
uat for, 286 — 89. (4) Admission of members, 171 — 73. (5) 
Dismission of members, 173 — 75. (6) Dismission of a pastor, 
175—77. (7) Church Discipline, 177—81, and 281—86. (8) 
Discipline of pastors, 181—84, and 268—81. (9) Who shall 
complain of offenders ? 184. (10) Discipline of sister church- 
es, 185 — 87. (11) Miscellaneous matters — Method of raising a 
minister's salary, 188 — 90. Continuance of the pastoral con- 
nection, 191. Solemnization of marriages, ib. Funerals, 193. 
Public worship, ib. Associations of ministers, 195. County 
Conferences, 196. General meetings, 197. Licensure of 
ministers, 198. 

V. Advantages of the system, 201. (1) It is the most scriptural, 
202 ; compared with Episcopacy, 204 ; Church of England, 



JP L5DE5 I. 

206—14: Pr: Church in I" - 

dist Epis. Churc: . . — rian Church, 3 -— 9 

(2) The system favors the In alienable rights of men, 240 — 43. 
(3; Encourages and promotes intelligence, .244 — 47. (4) Is 
the most efficient barrier against heresy and general corrup- 
tion of Churches, 24* — 54. Other advantages named, i 
CoycLus - to the H jl ihs., 

T "arning of Samuel Mather to the churches (1738), 

Apfevdii FVkim of Letters, etc. and directions for business 
transactions. (1) Letter Missive for a council to organise a 
church, 259. (2) Call to a pastor-ele : 1 l:ter Mis- 

e for an ordaining counc :?r of Introduction, 

262. (5) Letter of Dismission and Recommendation, 263. 
(6) Letter Missive for a council to dismiss a pastor 
7 Letter Missive for a mutual council to settle difficulties in 
a churc . ,4 - Missive for an ex parte council. 9 

(9) Letter Missive from a pastor and his church to settle diffi- 
culties between th . " 10) Letv : >r an ex parte 
council. Jn6. (11) Minutes of an Ecc. Council, 267. 
1 2 Letter of Disir ■ : . addressed to a council called 
to organize a new church, 265. (13) On the church member- 
ship of pastors, and the right of churches to discipline them, 
"_ * — "*1. 14» On the distinction between Excommunication 
and Withdrawing of fellowship. 281 — - 15) A Manual for 
church mee: ; _ 2BG — 39. (16) Confession of Faith, with 
S::.::u:- zrZrz^z. :-:-. \-.\--- - : ':- '.:.- C i-zt^z'-' "-'-'-'- :.v.:::!ifs 
of New England in 16c*), *2 — US L? riant in com- 
mon use in our ancient > Z ._ •'. ind churches, 313. 

Congregationaiists. educating ministers and gathering churches 
for Presbyterians, might be better employee . 

Corinth, church in, congregationai. 

Consociations, wha: 106 L90 in due nee of, on the Primitive 

- : — : 

Contention of P. E. Church, 216: sovereignty and gospel rights 
of particular churches crushed by, 818. 

Councils, doctrine of Con^Te nationalists respecting, 103 — 14. 
175—71 

Courts, Ecclesiastical, in Church of England, 209 — 11. Presby- 
terian, 235 — 37. 

Creeds, in the first three centuries, 39. n. 

Covenants, necessary in organizing churches, 39 ; that of the 
church at Jerusalem ient form of in 3; au- 

Curatts, what : 2 B 



INDEX I. 321 



D. 



Danger to the churches from the concentration of power in a few 

hands, 249—52. 
Deacons, 92 — 101 ; choice and consecration of, 167. 
Deans and Canons in Church of England, 206, 213. 
Democratic character of Congregationalism, 240 ; this perceived 

by queen Elizabeth, and therefore hated and persecuted, 241 ; 

Jefferson's remark on, 242 ; Lon. Quar. Rev. on this, 243 ; 

Archbishop Laud on, ib. Blackwood's Mag. ib. 
Discipline, church ; see Ecc. Practice, under Cong. 
Dismission of church members ; see Practice. 

E. 

Ecclesiastical History, testimony in favor of Congregationalism, 

121 ; see Cong. Ecc. Hist. 
Elders; see Officers* and Ruling Elders. 
Exy.hjOta (church) meaning of, 47, 147 — 49. 
Election of church officers by the brethren of the churches ; see 

Ecc. Hist, under Cong. 
Emmons, Dr. on the right of churches to discipline their pastors, 

276—77. 
Ephesus, church at, congregational, 52. 
Episcopacy, monarchical and unscriptural in several particulars, 

204—29, 242—43 ; of the Methodist E. Church, 229—34. 
Episcopal Church in U. S. a continuation of the Church of Eng. 

under another name, 215. 
Evayys?,iOTi'g (evangelist) explained, 76. 
Excommunication, power of in the churches, not in the officers 

solely, 62 — 68. Difference between excommunication and 

withdrawing fellowship, 181, 281 — 86. 

F. 

Faith in Christ, essential to church membership, 38, 42. 

False friends to our church polity, Mather's warning against, 258. 

The Fathers of the Church, very unsafe guides, 36 ; see Apos- 
tolic. 

Freedom of thought and expression, not to be complained of in 
an opponent, if courteous, 201. 

G. 

Government, the Episcopal, Monarchical ; Methodist Episcopal 
an Oligarchy ; Presbyterian, an Aristocracy ; Congregational, 
a Democracy, 204—5, 218—19, 229, note, 230—31, 233, 234— 
36, 240—43. 

21 



322 INDEX I. 



H. 



Half-way Covenant, its leading advocate in N. E. a Presbyterian 
— its influence on the churches, 251 ; see also Arminianism. 

Harvard University, founded by the first settlers of Massachu- 
setts, and dedicated to Christ and the Church ; supplied most 
of the ministers for N. E. for a century after the settlement of 
the country, 198, 246. 

I and J. 

Imposition of hands, how regarded by the fathers of N. E. 166 > 
by the Church of Scotland, ib. 

Independency, the term explained, 30 ) of the Primitive Church- 
es, 122, 131, 145, 153—55. 

Independents, English, Scotch, and Irish, 166, 170, 177. 

Indifference of Congregationalists to their denominational inte- 
rests, 24, 25. 

Intelligence encouraged and demanded by Cong'lsm, 244 — 47. 

Jerusalem, the church at, its constitution, 41 ; congregational, 
51 ; a model for other apostolic churches, 48. 

K. 

KXijQng (a lot, Acts 1: 26) synonymous with ipijqog, a vote, a 

suffrage, 58, 
Koiviavia (fellowship, Acts 2: 42) explained, 43 and note. 



Laud, Archbishop, on the intimate connection between Episco- 
pacy and monarchy, 243 ; his efforts to introduce Arminianism 
and Ptfpery into the Church of England, 253. 

Letters Missive, see Cong. Appendix. 

Levitical Ordinances, nature and design of, 18. 

Licensure of Ministers, 198, 199. 

Literary and Theological Institutions, founded by Conglsts. 241. 

Liturgy, German or Lutheran, 20,238; Church of Eng. " a 
bait" for the Papists, 226. 

Liturgies, when first introduced into the churches, 195. 

Lutheran Reformers, views, and treatment of church polity, 20, 
238. 

M. 

Manual for Church meetings, Appendix, No. 15. p. 286. 
Marriages, how solemnized by Conglsts. 191. 
Matthias, chosen an apostle by the "common suffrage" of the 
whole church at Jerusalem, 57. 



INDEX u 323 

Meetings of a church, 168, 170, 286. 

Methodist Episcopal Church, its form and Government described 

and objected to, 229 — 34. Protestant Methodists admit lay 

representatives to their Conferences, 239. 
Minutes of an Ecclesiastical Council, 267. 
Ministers, salary of, 188. 
Missive, see Letters. 
Monarchy, endangered by allowing churches to elect their own 

officers, 243 ; see Blackwood's Mag. under Authors cited. 

N. 

National Church, no authority for in New Test. 215. Prot. Epis* 
copal, Methodist Episcopal, and Presbyterian, all national 
churches, 215, 230, 235. 

O. 

Objections to Congregationalism examined, 33, 50, 95 ; to the 
church membership of pastors, 268 — 81. 

Offenders, none but Congregational Churches can exactly com* 
ply with Christ's instructions, in the treatment of them,67 ; pri- 
vate steps to be taken with all, 179. 

Officers, of the primitive churches chosen by the people, 57-61 > 
originally only Elders and Deacons, 69—95; see Ecc. Histo- 
ry ;— have not the exclusive right to discipline, 67; chosen by 
the people ; see Election and Ordination. 

Ordained (xsiqorov)'iaavrsg) meaning of, in Acts 14 : 23, 24 ; i. e. 
ordained in accordance with the votes of the churches — Dod- 
dridge, Wahl, Schrevelius, Erasmus, Calvin, Beza, Owen, 
Harrington, in favor of this interpretation, 59 — 61. 

Ordination, origin of, 97 ; of church officers, Elders and Deacons, 
163 — 67; doctrine of Camb. Platform, 97; right of, in the 
churches, 167 — 69, note. Views of the N. E. fathers, Ap- 
pendix, No. 13, pp. 268—81. 

Organization of churches, manner of, 161 ; number necessary, ib. 

P. 

Pastor, how to proceed in the choice, etc. of one, 164. Ordina- 
tion of, 165 ; Installation of, 166 ; Dismission of, 175 ; Disci- 
pline of, 181, 273—78; Church membership of, Appendix, 
No. 13, pp. 268— 81. 

Pastoral Connection, continuance of, 191, 270. 

Parson, in Eng. Church, what ? how introduced into office, 207. 

Parishes connected with Church of Eng. (11, 077) , 213. 

Penry, the Brownist, his loyalty and martyrdom, 241. 



324 INDEX I. 

The People, rather than the priests, to be trusted with the inter- 
ests of the Church, 21, note. 

Piety, not essential to church membership in Protest. Epis. Chh. 
of U.S. 224. 

Platform, Cambridge, on communion of churches, 116. 

The Pope, offers to confirm English Liturgy, 22(*. 

Polity, church, what? 17; Patriarchal? ib.; Levitical ? 18; on 
the introduction of Christianity ? 19. How treated by the ear- 
liest Reformers, 20 ; connection of, with the faith of the 
churches, 21 ; how the Puritans regarded this subject, 22 ; 
how the fathers of N. E., 23. 

Popular Church Government ; see Blackwood and Watson. 

Postscripts to the Epistles to Timothy and Titus, spurious, 88, 
note. 

Popery, English and American Episcopacy symbolizes with, 225 
— 29 ; recent exhibition of their tendency towards, in Ameri- 
can Episcopalians, 228. 

Practice, Ecclesiastical, of Congregationalists ; see Congregation- 
alism, Practice. 

Prayer Book, English, made up chiefly of Popish materials ; 
many of its rites and ceremonies very like those of the Ro- 
mish, 225 — 29; " a bait" for the Papists — so called by Still- 
ingfleet, 226, note ; approved by Dr. Carrier, the Jesuit, 225 ; 
asserted to be not essentially different from the Romish Ser- 
vice, by Bishop Montague, ib. Of the Prot. Epis. Church of 
U. S. substantially the same as the English, 215, 225 — 27. 

Prelatists, compelled to take Popish ground when opposing Con- 
gregationalism, 36, 37. 

Presbyter, (IIoEoftuTsQoc) elder, explained, 89. 

Presbyterian Churches, 1500 of them essentially Congregational 
in their origin and habits, 24, note ; Arianism and Unitarian- 
ism of, in England, 254. 

Principles of church government intended by Christ, to be unal- 
terable, 35; of Conglsm. as well defined as those of any de- 
nomination, 26 ; what they are; see Conglsm., Principles. 

Profession, an open one, of Faith and Repentance, necessary to 
church membership, 171 ; this required by the Primitive chhs., 
136—38. 

Propounding for admission to the church, meaning of, 172. 

Protestants, Congregationalists most truly so, 30, 36. 

Protestant Episcopal Church in U. S., its constitution and gov- 
ernment described and objected to, 215 — 29. 

Puritans, their interest in, and acquaintance with Church Pol- 
ity, 22; influence of their principles, on this country and the 
world, 24. 



325 



R. 



Rector and Vicar, in the Church of England, 207. 

Regeneration, Baptismal, taught in the Prayer Book, 223. 

Republicanism, in church government, disclaimed by John Wesley 9 
233; Principles of Congregationalism eminently favorable to 9 
^40—43. 

Revenue of Church of England exceeds, perhaps, that of all the 
Churches in Christendom united, 212 — 14. 

Rights of the people, disregarded by English Episcopacy, 207^- 
8; American P. Epis. 216—22; Methodist Epis., 231—34; 
Presbyterian Church, to some extent, 235. 

Rulers of the churches, the danger of committing the entire con- 
trol to them, 249—52. 

Ruling Elders, not required by the New Test., 81 — 84. 



Saints, visible, no others admitted to the Apostolic churches, 42 
—46. 

Salary of a minister, not a gift, but a debt, 190 — 91, note. 

Schools etc. established by N. E. Congregationlists, 246 — 47. 

Scotland, Church of, connection with the State — Lay patronage 
— ferment in — secession — Free Church, 235, note ; Secession 
Church of, 237, n. 

Scripture our only infallible guide to church polity, 30 ; objec- 
tions to this position examined, 33. 

Solomon's Porch, the meeting-place for public worship, after 
leaving " the upper chamber," 51. 

Supremacy, Act of, gave Henry VIII. and his successors, the 
Headship of the Chureh of England, 205. 

Switzerland, the character of the Reformation there, more pop- 
ular than in Germany or England, 21. 

T. 

Theological Seminaries in N. E,, their influence on the interests 
of Congregationalism, 24. 

IT. and V. 

Union of Congregationalists with other denominations, influence 

of, 23. 
Usages of Cong, churches ; see Practice, under the general head 

of Congregationalism. 
Unitarian churches, independent in their government, 239 ; how 

their views were introduced into our churches, 250.. 



326 INDEX I. 

Vicar, see Rector. 

Victoria, Head of the Church of England, 205. 

W. 

WardenSy Church, what they are, and how chosen, 208, 216. 

Warning to the N. E. churches not to forsake their simple and 
scriptural church polity, 256 — 58. 

Watson, Richard, (a Methodist,) his dislike of a popular form of 
church government, 233, 245. 

Wesley, John, his arbitrary notions of church government, 233, 
234. 

Western and Southern States. Why do so many professed Con- 
gregationalists turn Presbyterians when they go thither ? 24 ; 
importance of having more Congregational churehes there, 245. 

Wickliffe, how he lost the support of the nobility when he at- 
tempted to simplify church polity, 21. 

Withdrawing Fellowship, difference between this and Excommu- 
nication, 181 ; also App. No. 14, pp. 281 — 86. 

Works on Congregationalism, modern, 26 ; ancient, 27. 

Worship, mode of conducting, by ancient and modern Cbngrega- 
tionalists, 193 ; of the primitive church s 136r— 38. 



INDEX II. 



TEXTS OF SCRIPTURE QUOTED IN THIS WORK, ILLUSTRATIVE 
OF THE FOLLOWING MATTERS. 

Apostle, the nature and peculiarity of the office, Matt. 10: 5. 
Mrk. 3: 14, 15. Lk. 24: 45—48. John 13: 16. Acts 1: 21, 22. 
2: 32. 3: 15. 4: 20, 33. 5: 30—32. 10: 39—41. 13: 31. 1 Cor. 
15: 14, 17. 2 Cor. 8: 23. Phil. 2: 25. 1 Pet. 5: 1. pp. 71—73. 
PauVs Apostleship, Acts 22: 14, 15. 26: 16, 22, 23. 1 Cor. 9: 1, 
2. 15: 8. p. 73. 

Apostles, relied on their inspired and incommunicable charac- 
ter for authority over the churches, 2 Cor. 2: 10,17. 10:8. 
11: 5. 12: throughout. 13: 2, 3, 10. Gal. 1: 11, 12. 2: 2, 6—10. 
4: 14. Eph. 3: 1—7. p. 74. 

Church, Patriarchal, Gen .4: 3—5. 8:20—22. 12:7,8. 13:3—5. 
]4:14, 18—26. 15: and 17: throughout. 18: 19. 20: 7. 26: 24, 
25. 27:26—40. 35:1—15. 49:1—28. Job 1: 1—5. Rom. 16: 5. 
Col. 4: 15. Philemon, 2 v. pp. 17, 18. Levitical, Ex. 25:— 30: 
Lev. 1:— 7: 21:-27: 1 Chron. 22: throughout. 2 Chron. 7: 
throughout, p. 19. Changes expected from the Messiah, John 
5: 5 — 25. p. 19. Christian, nature and design of, Matt. 10: 32. 
18:15—20. Acts 2: throughout. 8:26—40. 20:7. Rom. 1:7,8. 
6: 17. 10: 8—10. 1 Cor. 1: 2. 2: 14. 11: 17—34. 14: throughout. 
2 Cor. 6:14— 18. Gal. 4: 28. Eph.l-.l. Phil.l:l,5,7. 1 Thess.l: 
1—10. 2 Tim. 1: 13. pp. 37—46. The Scripture a guide to 
the order of, Matt. 28: 19. 1 Tim. 3: 15. 2 Tim. 3: 16, 17. p. 32. 
A single congregation, Acts 1: — 7: 9: 10, 19, 32, 38. 11: entire. 
14: 1—4, 21—23, 24—27. 15: 4, 12, 22—30, 40, 41. 16: 1, 2, 
4—6, 12—40. 17: 1—14. 18: and 19: entire. 20: 5—11. 21: 4, 
7. 28: 13— 16. Rom. 16: 1, 5. 1 Cor. 11: 20, 33. 14:23,26. 16: 
1,19. 2 Cor. 8: 1. Gal. 1:2. Col. 1: 2. 4:13—16. Tit. 1: 5. 
1 Pet. 5: 13. Rev. 1: 11. 2:— 3: entire, pp.47— 56. Covenants, 
authority for, Gen. 17: entire. Ex. 34: 27,28. Deut. 9: 9—11, 
15. 29: entire. 2Kings23: entire. 2 Chron. 15: entire. 29: 10. 
p. 40. Should watch over its Pastor, Col. 4: 17. p. 182. Au- 
thorized to send missionaries to the Gentiles, Acts 13: 1 — 4. 
14: 25—27. p. 54. Discipline, Matt. 18: 15—18. Rom. 16: 17. 



328 INDEX II. 

1 Cor. 5: 1—13. 2 Cor. 2: 6—11 . 2 Thess. 3: 6, 14, 15. Tit. 3: 

10. pp.62 — 65. Kindness in, required, Gal. 6: 1. p. 178. Of- 
ficers, what ? See Elders and Deacons. To be chosen by the 

churches, Acts 1: 15—26. 6: 1—6. 14: 23, 24. 15: 22—29. 

2 Cor. 8: 19. pp. 57 — 61, 142. Spiritual gifts imparted to the 
apostolic churches, 1 Cor. 12: 2d compared with 1 — 11 vs. 
Eph. 4: 11. p. 70. 

Contributions for the support of public worship — Under the Law, 
Num. 35: 1 — 8 compared with Lev. 25: 32—34. Deut. 12: 19. 
14: 27. 16: 16, 17. 18: 1—8. 2 Chron. 31: 1—10. Neh. 13: 10, 

11. Ezk. 44: 15—31. Under the Gospel, Matt. 10: 9, 10. Lk. 
8: 1—3. 1 Cor. 9: 1—14. Gal. 6: 6. Phil. 4: 10—18. 1 Tim. 5: 
17, 18. p. 191, note. On the Lord's day, 1 Cor. 16: 1, 2, 3. 
pp. 188, n. 194. 

Councils, founded on general principles, Prov. 11: 4. 12: 15, 

13 : 10. 15: 20. Particular example, Acts 15 : throughout, 

pp. 103—116. 
Deacons, Acts 6: 1—6. Phil. 1: 1. 1 Tim. 3: 1—15. 5: 16. Mo- 

sheim supposes them to be referred to, Acts 5: 6, 10. 1 Pet. 5; 

5. pp. 92—94. 
Deaconess, Rom. 16: 1. 1 Tim. 5: 9, 10. p. 85. 
Disorderly conduct, disciplinary, 2 Thess. 3: 6, 14, 15. p. 181. 
Elders, Pastors, Overseers, Bishops, designate the same order of 

church officers, Acts 11: 30. 14: throughout. 15: 6. 20: 17—28. 

21: 18. Phil. 1: 1. 1 Thess. 5: 12. 1 Tim. 3: 1—7. Tit. 1. 5—9. 

1 Pet. 5: 1—4. pp. 86, 87, 91, 143. Teaching and Ruling El- 
ders, identical, Rom. 12: 6 — 9. 1 Cor. 12: 26, and Eph. 4: 8 — 
11 explained. The identity shown by comparing Acts 20: 17 
—28. 1 Thess. 5: 12, 13. 1 Tim. 5: 17. Heb. 13: 7, 17, 24. pp. 
80—82. 

Evangelists, Acts 21: 8. Eph. 4: 11. 2 Tim. 4: 5. pp. 76, 77. 
Laws to be regarded by Christians, Rom. 12: 1 — 7. 1 Pet. 2. 13 — 

15. p. 193, n. 
Letters of Dismission, etc. Acts 18: 27. Rom. 16: 1. 2 Cor. 3: 1. 

p. 174. 
Offences to be removed immediately, Matt. 5: 23, 24. p. 184. 
Pastor and Teacher, identical, Acts 20: 28. Eph. 4: 8—11. 1 Pet. 

5: 1 — 4, compared, with 1 Cor. 12: 28. p. 80. Moderator of 

his church, 1 Thess. 5: 12. Heb. 13: 7, 17. p. 169. 
Withdrawing Fellowship, distinguished from Excommunication, 

2 Thess. 3: 6, 14, 15. p. 181, and Appendix, No. 14. 

Women not allowed to teach in the church, 1 Cor. 14: 34, 35. 
1 Tim. 2: 11, 12. p. 170. 



INDEX III. 



AUTHORITIES CITED. 

Allen's Biographical Dictionary, 251. 

American Encyclopedia, 214. 

Bacon's Church Manual, 69. 

Barnes on Episcopacy, 103. 

Barrow on the Pope's Supremacy, 75, 145, 149, 154. 

" Unity of the Church, 154. 
Barnabas' Epistle, 135. 
Beza, 60. 

Bingham's Christian Antiquities, 85, 102. 
Blackwood's Magazine, 235, 243. 

Bloomiield, 43, 51,53, 66, 77, 82, 91, 93, 97, 99, et passim. 
British Review, 211. 
Browne, Robert, 103. 

Buckham, Rev. Mr., England, 166, 173, 177. 
Burnet's History of the Reformation, 151. 
Burrough's Irenicum, 116. 
Calvin's Institutes, 60, 65, 179, 273. 

Cambridge Platform, 30, 37, 47, 57, 79, 97,103, et passim. 
Campbell's Lees. Ecc. Hist., 47, 67, 77, 88, 89, 99, et passim. 
Carson, Rev. A., Ireland, 170. 
Catholic Miscellany, 214. 

Clemens Romanus', Epistle to Corinthians, 121 — 127. 
Coleman's Antiquities, 86, 149, 150. 

Common Prayer Book, P. E. Church U. S. 221, 222, 224. 
Constitution and Canons, of P. E. Church, 216 — 22. 
Congregational Order, 109, 199. 
Cotton's Keys, 57, 65, 103, 105, 116, 171, 179, 182. 

" Way, 57, 169, 180, 194. 

« Way cleared, 57, 117. 
Christian Watchman, 216. 
Churchman, N York, 223. 
Cyprian's Epistles, 139 — 41. 
D'Aubigne, 21. 

De Laime's Defence of Nonconformity, 36, 225, 226. 
Discipline of Methodist Epis Church, 230 — 33. 
Doddridge's Exposition, 77, 81, 82, 99, 103. 



330 INDEX III. 

Dwight's Theology, 89. 

Emmons, Dr. 62, 107, 276. 

Encyc. Relig. Knowledge, 227, 239, 243. 

English Reformers, 151. 

Eusebius' Ecclesiastical History, 77, 99. 

Fuller, Andrew, 169. 

Gibbon's Decline and Fall of Roman Empire, 129. 

Gieseler's Text Book Ecc. History, 43, 153. 

Great Awakening, 251. 

Hanbury's Historical Memorials, 105, 243, 252,276. 

Harrington's Prerogative of Popular Government, 61. 

Hedding, Bishop, on Meth. Discip., 232, 234. 

Henry's Exposition, 77. 

Hermas' Works, 135. 

Hooker's Survey of Church Discipline, 39, 47, 57, 79, et passim. 

Hubbard's History of N. E. 106. 

Hume's History of England, 226. 

Hutchinson's Hist. Mass., 78, 168, 246, 285. 

Ignatius' Epistles, 128 — 134. 

Jacob's Attestation, 47, 66^ 67, 148. 

James' Defence of Nonconformity, 253. 

Jortin's Remarks, on Ecc. History, 36. 

The King's Book, 152. 

King's Primitive Church, 39, 147—48, 152. 

Kuinoel, 77, 93. 

Lardner's Cred. Gosp. Hist. 122, 127, 129, 130, 135. 

Locke's Letters on Toleration, 37. 

Lond. Encyclopedia, 207, 208, 214. 

Lond. Cong. Magazine, 214. 

Lond. Quar. Review, 243. 

Mackensie's Life of Calvin, 20. 

Macknight on the Epistles, 77, 82, 102. 

Magdeburg Centuriators, 155 — 57. 

Martyr's, Justin, Apology, 136 — 39. 

Mass. Reports, 113 

Mather's, Cotton, Ratio Discipline, 37, 47, 57, 79, 104, et passim. 

« Magnalia, 79, 167, 168, 171, 273, 285. 
Mather's, Samuel, Apology, 36, 37, 57, 104—108, 116, et passim. 
Mather's, Richard, answer to Herle, 161, 169. 
M'Culloch's Statistics of British Empire, 206—214, 235—237. 
Milner's Church History, 50, 52, 151. 
Milton, 169, 252, 273. 

Mitchell's Guide, 24, 69, 187, 269, 270—72, 281. 
Mosheim's Ecclesiastical History, 77, 93, 99, 109—111, 129, 141 

— 147, et saepe. 

u Larger History of the First three Centuries, 43, 58, 61, 84, 
145. 



INDEX III. 331 

Murdock, Dr. Ill, 130. 

Neal's Hist. Puritans, 105, 169, 195, 225, 226. 

Neander, 43, 61, 70, 93, 94, 115, 149, 152, 157. 

Norton, Prof, on Genuineness of the Gospels, 129. 

Oaks, Pres. Election Sermon, 255 — 256. 

Observer, N. Y. 214, 230. 

Onderdonk's, Bishop, Episcopacy Tested by Scrip. 99, 103, 222. 

" Address to Diocesan Convention, N. Y. 1843, p. 218. 
Owen, Dr. 60, 102, 127, 145, 157. 
Paul, Father, 157. 

Pitkin's Civil and Political Hist, of U. S. 247. 
Pond, on the Church, 69, 89, 102, 129. 
Presbyterian Form of Goverment, 234 — 236. 
Presbyterian Confession of Faith, 67. 
Prince's Chronology, 30, 37, 47, 57. 
Polycarp's Epistle, 127. 
Puritan, N. E. 214. 

Robertson, Rev. Mr., Scotland, 166, 173. 
Robinson, John, 30, 37, 47, 57, 103, 191. 
Saybrook Platform, 107, 199. 
Scott's Commentary, 81. 
Slater's Original Draught, 50, 52, 54. 
Smyth, on Apostolic Succession, 202. 
Statement of Facts, by Drs. Smith and Anthon, 229. 
Stillingfleet's Irenicum, 89, 133, 195, 203, 226. 
Taylor's Ancient Christianity, 36. 
Tertullian, De Castitatis, 161. 
Treatise, on the Faith of Freewill Baptists, 239. 
Trumbull's Hist. Conn. 168, 199. 

Upham's Ratio Discip. 69. 104, 107, 112, 136, 163, et saepe. 
Vaughan, Dr. On Religious Parties in England, 148. 
Waddington's History of the Church, 56,91, 99, 111, 122, et saepe, 
Wahl, 83, 94. 

Wake, Archbishop, 127, 130. 
Watson's, Richard, Theol. Institutes, 233, 245. 
Wesley's, John, Letter to J. Mason, 233. 
White's, Bishop, Memoirs, P. E. Church, 217, 230. 
Winthrop's Journal, 168. 
Wise's Vindication, 104. 
Wood, Anthony, 47. 
Zuinglius, 66, 148. 



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